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LIBRARY OF

WELLESLEY COLLEGE

PURCHASED FROM

S\fEET FUND

THE APOSTOLIC FATHERS

WITH

JUSTIN MARTYR AND IREN^US.

AMERICAN EDITION.

CHRONOLOGICALLY ARRANGED, WITH BRIEF NOTES AND I

A. CLEVELAND COXE, D.D.

Ta apyava. Wrj JcpaTcirta.

The Nicene Council.

THE

ANTE-NICENE FATHERS.

-^-

TRANSLATIONS OF

The Writings of the Fathers down to A.D. J2^,

THE REV. ALEXANDER ROBERTS, D.D.,

AND

JAMES DONALDSON, LL.D.,

EDITORS.

AMERICAN REPRINT OF THE EDINBURGH EDITION.

REVISED AND CHRONOLOGICALLY ARRANGED, WITH BRIEF PREFACES AND

OCCASIONAL NOTES,

A. CLEVELAND COXE, D.D.

VOLUME L

THE APOSTOLIC FATHERS— JUSTIN MARTYR. — IREN/EUS.

NEW YORK:
CHARLES SCRIBNER'S SONS.

1913

-' I'

i6R

PREFACE.

This volume, containing the equivalent of three volumes of the Edinburgh series of the Ante-
NiCENE Fathers, will be found a library somewhat complete in itself. The Apostolic Fathers
and those associated with them in the third generation, are here placed together in a handbook,
which, with the inestimable Scriptures, supplies a succinct autobiography of the Spouse of Christ
for the first two centuries. No Christian scholar has ever before possessed, in faithful versions of
such compact form, a supplement so essential to the right understanding of the New Testament
itself. It is a volume indispensable to all scholars, and to every library, private or public, in

this country.

The American Editor has performed the humble task of ushering these works into American
use, with scanty contributions of his own. Such was the understanding with the public : they
were to be presented with the Edinburgh series, free from appreciable colour or alloy. His duty
was (i) to give historic arrangement to the confused mass of the original series; (2) to supply,
in continuity, such brief introductory notices as might slightly popularize what was apparently
meant for scholars only, in the introductions of the translators ; (3) to supply a few deficiencies by
short notes and references ; (4) to add such references to Scripture, or to authors of general
repute, as might lend additional aid to students, without clogging or overlaying the comments
of the translators; and (5) to note such corruptions or distortions of Patristic testimony as
have been circulated, in the spirit of the forged Decretals, by those who carry on the old impos-
ture by means essentially equivalent. Too long have they been allowed to speak to the popular
mind as if the Fathers were their own ; while, to every candid reader, it must be evident that,
alike, the testimony, the arguments, and the silence of the Ante-Nicene writers confound all
attempts to identify the ecclesiastical establishment of " the Holy Roman Empire," with " the
Holy Catholic Church " of the ancient creeds.

In performing this task, under the pressure of a virtual obligation to issue the first volume in
the first month of the new year, the Editor has relied upon the kindly aid of an able friend, as
typographical corrector of the Edinburgh sheets. It is only necessary to add, that he has
bracketed all his own notes, so as to assume the responsibility for them ; but his introduc-
tions are so separated from those of the translators, that, after the first instance, he has
not thought it requisite to suffix his initials to these brief contributions. He regrets that the
most important volume of the series is necessarily the experimental one, and comes out under
disadvantages from which it may be expected that succeeding issues will be free. May the Lord
God of our Fathers bless the undertaking to all my fellow-Christians, and make good to them the
promise which was once felicitously chosen for the motto of a similar series of publications : " Yei
shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachen."

A. C. C.
jAiruARY 6, 1885.

vi PREFACE.

N.B. — The following advertisement of the original editors will be useful here : —

The Ante-Nicene Christian Library is meant to comprise translations into English of all the extant
works of the Fathers down to the date of the first General Council held at Nice in a.d. 325. The sole pro-
Tisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the
scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be
included should the undertaking prove successful.

The present volume has been translated by the Editors.' Their object has been to place the English reader
as nearly as possible on a footing of equality with those who are able to read the original. With this view they
have for the most part leaned towards literal exactness ; and wherever any considerable departure from this has
been made, a verbatim rendering has been given at the foot of the page. Brief introductory notices have been
prefixed, and short notes inserted, to indicate varieties of reading, specify references, or elucidate any obscurity
which seemed to exist in the text.

Edinburgh, 1867.

■ This refers to the first tcIusm only of the ori^iaal serlea.

INTRODUCTORY NOTICE.

[a.d. 1 00-200.] The Apostolic Fathers are here understood as filling up the second century
of our era. Irenaeus, it is true, is rather of the sub-apostolic period ; but, as the disciple of
Polycarp, he ought not to be dissociated from that Father's company. We thus find ourselves con-
ducted, by this goodly fellowship of witnesses, from the times of the apostles to those of TertuUian,
from the martyrs of the second persecution to those of the sixth. Those were times of heroism,
not of words ; an age, not of writers, but of soldiers ; not of talkers, but of sufferers. Curiosity is
baffled, but faith and love are fed by these scanty relics of primitive antiquity. Yet may we well
be grateful for what we have. These writings come down to us as the earliest response of con-
verted nations to the testimony of Jesus. They are primary evidences of the Canon and the
credibility of the New Testament. Disappointment may be the first emotion of the student who
comes down from the mount where he has dwelt in the tabernacles of evangelists and apostles :
for these disciples are confessedly inferior to the masters ; they speak with the voices of infirm
and fallible men, and not like the New-Testament writers, with the fiery tongues of the Holy
Ghost. Yet the thoughtful and loving spirit soon learns their exceeding value. For who does not
close the records of St. Luke with longings to get at least a glimpse of the further history of the
progress of the Gospel? What of the Church when its founders were fallen asleep? Was the
Good Shepherd " always " with His little flock, according to His promise? Was the Blessed Com-
forter felt in His presence amid the fires of persecution? Was the Spirit of Truth really able to
guide the faithful into all truth, and to keep them in the truth ?

And what had become of the disciples who were the first-fruits of the apostolic ministry?
St. Paul had said, " The same commit thou to faithful men, who shall be able to teach others
also." How was this injunction realized? St. Peter's touching words come to mind, "I will
endeavour that ye may be able after my decease to have these things always in remembrance."
Was this endeavour successfully carried out ? To these natural and pious inquiries, the Apostolic
Fathers, though we have a few specimens only of their fidelity, give an emphatic reply. If the
cold-hearted and critical find no charm in the simple, childlike faith which they exhibit, ennobled
though it be by heroic devotion to the Master, we need not marvel. Such would probably object :
" They teach me nothing ; I do not relish their multiplied citations from Scripture." The answer
is, " If you are familiar with Scripture, you owe it largely to these primitive witnesses to its Canon
and its spirit. By their testimony we detect what is spurious, and we identify what is real. Is it
nothing to find that your Bible is their Bible, your faith their faith, your Saviour their Saviour, your
God their God?" Let us reflect also, that, when copies of the entire Scriptures were rare and
costly, these citations were " words fitly spoken, — apples of gold in pictures of silver." We are
taught by them also that they obeyed the apostle's precept, " Let the word of Christ dwell in
you richly in all wisdom ; teaching and admonishing," etc. Thus they reflect the apostolic care
that men should be raised up able to teach others also.

Tii

viii INTRODUCTORY NOTICE.

Their very mistakes enable us to attach a higher value to the superiority of inspired writers.
They were not wiser than the naturalists of their day who taught them the history of the Phoenix
and other fables ; but nothing of this sort is found in Scripture. The Fathers are inferior in kind
as well as in degree ; yet their words are lingering echoes of those whose words were spoken "as
the Spirit gave them utterance." They are monuments of the power of the Gospel. They were
made out of such material as St. Paul describes when he says, " Such were some of you." But
for Christ, they would have been worshippers of personified Lust and Hate, and of every crime.
They would have lived for " bread and circus-shows." Yet to the contemporaries of a Juvenal
they taught the Decalogue and the Sermon on the Mount. Among such beasts in human form
they reared the sacred home ; they created the Christian family ; they gave new and holy mean-
ings to the names of wife and mother ; they imparted ideas unknown before of the dignity of
man as man ; they infused an atmosphere of benevolence and love ; they bestowed the elements
of liberty chastened by law ; they sanctified human society by proclaiming the universal brother-
hood of redeemed man. As we read the Apostolic Fathers, we comprehend, in short, the mean-
ing of St. Paul when he said prophetically, what men were slow to believe, " The foolishness of
God is wiser than men ; and the weakness of God is stronger than men. . . . But God hath chosen
the foolish things of the world to confound the wise ; and God hath chosen the weak things of
the world to confound the things which are mighty ; and base things of the world, and things
which are despised, hath God chosen, yea, and things which are not, to bring to nought things
that are."

A. C. C.

December, 18S4.

Contents of Volume I.

PAGB
V

PREFACE

INTRODUCTORY NOTICE - . . vii

I. ST. CLEMENT. Epistle to the Corinthians . . i

II. MATHETES. Epistle to Diognetus 23

III. POLYCARP. Epistle to the Philippians 31

Martyrdom 37

IV. IGNATIUS. Epistle to the Ephesians 45

Epistle to the Ephesians: Shorter and Longer Versions ... 49

Epistle to the Magnesians 59

Epistle to the Trallians 66

Epistle to the Romans ^ •73

Epistle to the Philadelphians 79

Epistle to the Smyrn^eans 86

Epistle to Polycarp 93

Appendix. Syriac Version 97

Spurious Epistles 105

Martyrdom 127

V. BARNABAS. Epistle 133

VI. PAPIAS. Fragments 151

VII. JUSTIN MARTYR. The First Apology 159

The Second Apology 188

Dialogue with Trypho, a Jew 194

The Discourse to the Greeks 271

Hortatory Address to the Greeks . 273

On the Sole Government of God 290

On the Resurrection, Fragments 294

Other Fragments 300

Martyrdom 303

VIII. IREN^US. Against Heresies 309

Fragments . o 568

THE APOSTOLIC FATHERS.

INTRODUCTORY NOTE

TO THE

FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS.

[a.d. 30-100.] Clement was probably a Gentile and a Roman. He seems to have been at
Philippi with St. Paul (a.d. 57) when that first-bom of the Western churches was passing
through great trials of faith. There, with holy women and others, he ministered to the apostle
and to the saints. As this city was a Roman colony, we need not inquire how a Roman happened
to be there. He was possibly in some public service, and it is not improbable that he had visited
Corinth in those days. From the apostle, and his companion, St. Luke, he had no doubt learned
the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an
adept. His copy of that version, however, does not always agree with the Received Text, as the
reader will perceive.

A co-presbyter with Linus and Cletus, he succeeded them in the government of the Roman
Church. I have reluctantly adopted the opinion that his Epistle was written near the close of his
life, and not just after the persecution of Nero. It is not improbable that Linus and Cletus both
perished in that fiery trial, and that Clement's immediate succession to their work and place occa^
sions the chronological difficulties of the period. After the death of the apostles, for the Roman
imprisonment and martyrdom of St. Peter seem historical, Clement was the natural representa-
tive of St. Paul, and even of his companion, the " apostle of the circumcision ; " and naturally
he wrote the Epistle in the name of the local church, when brethren looked to them for advice.
St. John, no doubt, was still surviving at Patmos or in Ephesus ; but the Philippians, whose inter-
course with Rome is attested by the visit of Epaphroditus, looked naturally to the surviving
friends of their great founder ; nor was the aged apostle in the East equally accessible. All
roads pointed towards the Imperial City, and started from its Milliaritim Aureum. But, though
Clement doubtless wrote the letter, he conceals his own name, and puts forth the brethren, who
seem to have met in council, and sent a brotherly delegation (Chap. lix.). The entire absence of
the spirit of Diotrephes (St. Jolm, Ep. III. 9), and the close accordance of the Epistle, in humility
and meekness, with that of St. Peter (Ep. I, v. 1-5), are noteworthy features. The whole will be
found animated with the loving and faithful spirit of St. Paul's dear Philippians, among whom the
writer had learned the Gospel.

Clement fell asleep, probably soon after he despatched his letter. It is the legacy of one who
reflects the apostolic age in all the beauty and evangelical truth which were the first-fruits of the
Spirit's presence with the Church. He shares with others the aureole of glory attributed by St.
Paul (Phil. iv. 3), " His name is in the Book of Life."

The plan of this publication does not permit the restoration, in this volume, of the recently
discovered portions of his work. It is the purpose of the editor to present this, however, with
other recently discovered relics of primitive antiquity, in a supplementary volume, should the

INTRODUCTORY NOTE.

undertaking meet with sufficient encouragement. The so-called second Epistle of Clement is now
known to be the work of another, and has been relegated to another place in this series.

The following is the Introductory Notice of the original editors and translators, Drs. Roberts
and Donaldson : —

The first Epistle, bearing the name of Clement, has been preserved to us in a single manu-
script only. Though very frequently referred to by ancient Christian writers, it remained un-
known to the scholars of Western Europe until happily discovered in the Alexandrian manuscript.
This MS. of the Sacred Scriptures (known and generally referred to as Codex A) was presented
in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now preserved in the British
Museum. Subjoined to the books of the New Testament contained in it, there are two writings
described as the Epistles of one Clement. Of these, that now before us is the first. It is
tolerably perfect, but there are many slight lacunce, or gaps, in the ms., and one whole leaf is
supposed to have been lost towards the close. These lacunce, however, so numerous in some
chapters, do not generally extend beyond a word or syllable, and can for the most part be easily
supplied.

Who the Clement was to whom these writings are ascribed, cannot with absolute certainty be
determined. The general opinion is, that he is the same as the person of that name referred to
by St. Paul (Phil. iv. 3). The writings themselves contain no statement as to their author. The
first, and by far the longer of them, simply purports to have been written in the name of the
Church at Rome to the Church at Corinth. But in the catalogue of contents prefixed to the ms.
they are both plainly attributed to one Clement ; and the judgment of most scholars is, that, in
regard to the first Epistle at least, this statement is correct, and that it is to be regarded as an
authentic production of the friend and fellow-worker of St. Paul. This belief may be traced to
an early period in the history of the Church. It is found in the writings of Eusebius {Hist. EccL,
ni. 15), of Origen {Comm. in Joan., i. 29), and others. The internal evidence also tends to
support this opinion. The doctrine, style, and manner of thought are all in accordance with it ;
so that, although, as has been said, positive certainty cannot be reached on the subject, we may
with great probability conclude that we have in this Epistle a composition of that Clement who
is known to us from Scripture as having been an associate of the great apostle.

The date of this Epistle has been the subject of considerable controversy. It is clear from
the writing itself that it was composed soon after some persecution (chap, i.) which the Roman
Church had endured ; and the only question is, whether we are to fix upon the persecution under
Nero or Domitian. If the former, the date will be about the year 68 ; if the latter, we must
place it towards the close of the first century or the beginning of the second. We possess no
external aid to the settlement of this question. The lists of eariy Roman bishops are in hopeless
confusion, some making Clement the immediate successor of St. Peter, others placing Linus, and
others still Linus and Anacletus, between him and the apostle. The internal evidence, again,
leaves the matter doubtful, though it has been strongly pressed on both sides. The probability
seems, on the whole, to be in favour of the Domitian period, so that the Epistle may be dated
about A.D. 97.

This Epistle was held in very great esteem by the eariy Church. The account given of it by
Eusebius {Hist. Eccl., iii. 16) is as follows : "There is one acknowledged Epistle of this Clement
(whom he has just identified with the friend of St. Paul), great and admirable, which he wrote
in the name of the Church of Rome to the Church at Corinth, sedition having then arisen in
the latter Church. We are aware that this Epistle has been publicly read in very many churches
both in old times, and also in our own day." 'J^he Epistle before us thus appears to have been
read in numerous churches, as being almost on a level with the canonical writings. And its place
in the Alexandrian ms., immediately after the inspired books, is in harmony with the position thus
assigned it in the primitive Church. There does indeed appear a great difference between it and

INTRODUCTORY NOTE. 3

the inspired writings in many respects, such as the fanciful use sometimes made of Old-Testament
statements, the fabulous stories which are accepted by its author, and the general diffuseness and
feebleness of style by which it is distinguished. But the high tone of evangelical truth which
pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the
anxiety which its writer so constantly shows to promote the best interests of the Church of
Christ, still impart an undying charm to this precious relic of later apostolic times.

[N.B. — A sufficient guide to the recent literature of the Clementine mss. and discoveries may
be found in The Princeton Review, iStj, p. 325, also in Bishop Wordsworth's succinct but
learned Church History to the Council of Niccea, p. 84. The invaluable edition of the Patres
Apostolici, by Jacobson (Oxford, 1840), with a critical text and rich prolegomena and annota-
tions, cannot be dispensed with by any Patristic inquirer. A. C. C]

THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS."

CHAP. I. — THE SALUTATION. PRAISE OF THE
CORINTHIANS BEFORE THE BREAKING FORTH OF
SCHISM AMONG THEM.

The Church of God which sojourns at Rome,
to the Church of God sojourning at Corinth, to
them that are called and sanctified by the will
of God, through our Lord Jesus Christ : Grace
unto you, and peace, from Almighty God through
Jesus Christ, be multiplied.

Owing, dear brethren, to the sudden and suc-
cessive calamitous events which have happened
to ourselves, we feel that we have been somewhat
tardy in turning our attention to the points re-
specting which you consulted us ; ^ and especially
to that shameful and detestable sedition, utterly
abhorrent to the elect of God, which a few rash
and self-confident persons have kindled to such
a pitch of frenzy, that your venerable and illus-
trious name, worthy to be universally loved, has
suffered grievous injury.^ For who ever dwelt
even for a short time among you, and did not
find your faith to be as fruitful of virtue as it was
firmly established?'* Who did not admire the
sobriety and moderation of your godliness in
Christ ? Who did not proclaim the magnificence
of your habitual hospitality? And who did not
rejoice over your perfect and well-grounded
knowledge ? For ye did all things without re-
■ spect of persons, and walked in the command-
ments of God, being obedient to those who had
the rule over you, and giving all fitting honour to
the presbyters among you. Ye enjoined young
men to be of a sober and serious mind ; ye
instructed your wives to do all things with a
blameless, becoming, and pure conscience, loving
their husbands as in duty bound ; and ye taught
them that, living in the rule of obedience, they
should manage their household affairs becomingly,
and be in every respect marked by discretion.

CHAP. n. — PRAISE OF THE CORINTHIANS CON-
TINUED.

Moreover, ye were all distinguished by humil-
ity, and were in no respect puffed up with pride,

l; In the only known MS. of this Epistle, the title is thus given at
the t' '°se.

2 [Note the fact that the Corinthians asked this of their brethren,
the I ■'ersonal friends of their apostle St. Paul. Clement's own name
does "°.' appear in this Epistle.]

3 Literally, " is greatly blasphemed."

I * Literally, " did not prove your all-viituous and firm faith."

but yielded obedience rather than extorted it,s
and were more willing to give than to receive.'^
Content with the provision which God had made
for you, and carefully attending to His words, ye
were inwardly filled ^ with His doctrine, and His
sufferings were before your eyes. Thus a pro-
found and abundant peace was given to you all,
and ye had an insatiable desire for doing good,
while a full outpouring of the Holy Spirit was
upon you all. Full of holy designs, ye did, with
true earnestness of mind and a godly confidence,
stretch forth your hands to God Almighty, be-
seeching Him to be merciful unto you, if ye had
been guilty of any involuntary transgression.
Day and night ye were anxious for the whole
brotherhood,^ that the number of God's elect
might be saved with mercy and a good con-
science.9 Ye were sincere and uncorrupted, and
forgetful of injuries between one another. Every
kind of faction and schism was abominable in
your sight. Ye mourned over the transgression-,
of your neighbours : their deficiencies you
deemed your own. Ye never grudged any act
of kindness, being " ready to every good work." '°
Adorned by a thoroughly virtuous and religious
life, ye did all things in the fear of God. The
commandments and ordinances of the Lord were
written upon the tablets of your hearts."

CHAP. III. THE SAD STATE OF THE CORINTHIAN

CHURCH AFT'ER SEDITION AROSE IN IT FROM
ENVY AND EMULATION.

Every kind of honour and happiness '^ was be-
stowed upon you, and then was fulfilled that
which is written, " My beloved did eat and
drink, and was enlarged and became fat, and
kicked." '^ Hence flowed emulation and envy,
strife and sedition, persecution and disorder,
war and captivity. So the worthless rose up
against the honoured, those of no reputation

s Eph. V. 2i; I Pet. v. 5.

6 Acts XX. 35.

7 Literally, " ye embraced it in your bowels." [Concerning th«
complaints of Photius (ninth century) against Clement, see Bull's
Defensio Fidei NiccFnce, Works, vol. v. p. 132.]

8 I Pet. ii. 17.

9 So in the MS., but many have suspected that the text is here
corrupt. Perhaps the best emendation is that which substitutes
(Tuvato-C^o-eios, " compassion," for <ru«'ei5^(7€i«s, " conscience."

'o Tit. iii. I.

" Prov. vii. 3.

'^ Literally, " enlargement."

13 Deut. xxxii. 15.

THE FIRST EPISTLE OF CLEMENT.

against such as were renowned, the foolish
against the wise, the young against those ad-
vanced in years. For this reason righteousness
and peace are now far departed from you, inas-
much as every one abandons the fear of God,
ind is become bhnd in His faith,' neither walks
in the ordinances of His appointment, nor acts
a part becoming a Christian,^ but walks after his
own wicked lusts, resuming the practice of an
unrighteous and ungodly envy, by which death
itself entered into the world. ^

CHAP. IV. — MANY EVILS HAVE ALREADY FLOWED
FROM THIS SOURCE IN ANCIENT TIMES.

For thus it is written : " And it came to pass
after certain days, that Cain brought of the fruits
of the earth a sacrifice unto God ; and Abel also
brought of the firstlings of his sheep, and of the
fat thereof. And God had respect to Abel and
to his offerings, but Cain and his sacrifices He
did not regard. And Cain was deeply grieved,
and his countenance fell. And God said to
Cain, Why art thou grieved, and why is thy
countenance fallen? If thou offerest rightly,
but dost not divide rightly, hast thou not sinned ?
Be at peace : thine offering returns to thyself, and
thou shalt again possess it. And Cain said to
Abel his brother, Let us go into the field. And
it came to pass, while they were in the field,
that Cain rose up against Abel his brother, and
slew him."-* Ye see, brethren, how envy and
jealousy led to the murder of a brother. Through
envy, also, our father Jacob fled from the face of
Esau his brother.s Envy made Joseph be per-
secuted unto death, and to come into bondage.^
Envy compelled Moses to flee from the face of
Pharaoh king of Egypt, when he heard these
words from his fellow-countryman, " Who made
thee a judge or a ruler over us? wilt thou kill
me, as thou didst kill the Egyptian yester-
day ? " 7 On account of envy, Aaron and Miriam
had to make their abode without the camp.**
Envy brought down Dalhan and Abiram alive to
Hades, through the sedition which they excited
against God's servant Moses.9 Through envy,
David underwent the hatred not only of for-
eigners, but was also persecuted by Saul king of
Israel.'"

■ It seems necessary to refer avrou to God, in opposition to the
translation given by Abp. Wake and others.

* Literally, " Christ; " comp. 2 Cor. i. 21, Eph. iv. 20.
3 Wisd. ii. 24.

* Gen. iv. j-8. The writer here, as always, follows the reading
of the Septuagint, which in this passage both alters and adds to the
Hebrew text. We have given the rendering approved by the best
critics; but some prefer to translate, as in our English version, " unto
thee shall be his desire, and thou shalt rule over him." Set, for an
•ncient explanation of the passage, Irenseus, Adv. Har., iv. 18, 3.

' Gen. xxvii. 41, etc.
' Gen. xxxvii.
7 Ex. ii. 14.

* Num. xii. 14, 15. [In our copies of the Septuagint (hit is not
affirmed of Aaron.]

9 Num. xvi. 3j.
*° 1 Kings xviii. 8, etc.

CHAP. V. NO LESS EVILS HAVE ARISEN FROM THE

SAME SOURCE IN THE MOST RECENT TIMES. THE
MARTYRDOM OF PETER AND PAUL.

But not to dwell upon ancient examples, let
us come to the most recent spiritual heroes."
Let us take the noble examples furnished in our
own generation. Through envy and jealousy,
the greatest and most righteous pillars [of the
Church] have been persecuted and put to
death. '^ Let us set before our eyes the illustri-
ous '3 apostles. Peter, through unrighteous envy,
endured not one or two, but numerous labours ;
and when he had at length suffered martyrdom,
departed to the place of glory due to him.
Owing to envy, Paul also obtained the reward of
patient endurance, after being seven times
thrown into captivity,'"' compelled 's to flee, and
stoned. After preaching both in the east and
west, he gained the illustrious reputation due to
his faith, having taught righteousness to the
whole world, and come to the extreme limit of
the west,''' and suffered martyrdom under the
prefects. '7 Thus was he removed from the world,
and went into the holy place, having proved
himself a striking example of patience.

CHAP. VI. — CONTINUATION. SEVERAL OTHER
MARTYRS.

To these men who spent their lives in the
practice of holiness, there is to be added a great
multitude of the elect, who, having through envy
endured many indignities and tortures, furnished
us with a most excellent example. Through
envy, those women, the Danaids '^ and Dircse,
being persecuted, after they had suffered terrible
and unspeakable torments, finished the course
of their faith with stedfastness,'^ and though weak
in body, received a noble reward. Envy has
alienated wives from their husbands, and changed
that saying of our father Adam, "This is now
bone of my bones, and flesh of my flesh."
Envy and strife have overthrown great cities,
and rooted up mighty nations.

" Literally, " those who have been athletes."

'2 Some fill up the lacuna here found in the MS. .so as to read,
" have come to a grievous death."

" Literally, " good." [The martyrdom of St. Peter is all that is
thus connected with his arrivaj in Rome. His numerous labours
were restricted to the Circumcision.] _ _

»< Seven imprisonments of St. Paul are not referred to in Scnp-
ture.

»s Archbishop Wake here reads " scourged." We have followed
the most recent critics in filling up the numerous lacuna in this
chapter. . .

'6 Some think Rome, others Spain, and others even Britain, to
be here referred to. [See note at end.]

J7 That is, under Tigellinus and Sabinus, m the last year of the
Emperor Nero; but some think Helius and Polycletus referred to;
and others, both here and in the preceding sentence, regard the words
as denoting simply the witness borne by Peter and Paul to t!i^ tru'n
of the gospel before the rulers of the earth. . '1

" Some suppose these to have been the names of two emm«nt
female martyrs under Nero; others regard the clause as an interpola-
tion. [Many ingenious conjectures might be cited; but see Jacc^b-
son's valuable note, /'a^>'« y4/<'.s/<'A, vol. i. p. 30.] ^^

»9 Literally, " have reached to the stedfast course of faith. ^

"o Gen. ii. 23.

THE FIRST EPISTLE OF CLEMENT.

CHAP. VII. AN EXHORTATION TO REPENTANCE.

These things, beloved, we write unto you, not
merely to admonish you of your duty, but also
to remind ourselves. For we are struggling on
the same arena, and the same conflict is assigned
to both of us. Wherefore let us give up vain and
fruitless cares, and approach to the glorious and
venerable rule of our holy calling. Let us at-
tend to what is good, pleasing, and acceptable
in the sight of Him who formed us. Let us
look stedfastly to the blood of Christ, and see
how precious that blood is to God,' which, hav-
ing been shed for our salvation, has set the grace
of repentance before the whole world. Let us
turn to every age that has passed, and learn
that, from generation to generation, the Lord
has granted a place of repentance to all such as
would be converted unto Him. Noah preached
repentance, and as many as listened to him were
saved.2 Jonah proclaimed destruction to the
Ninevites ; ^ but they, repenting of their sins,
propitiated God by prayer, and obtained salva-
tion, although they were aliens [to the covenant]
of God.

CHAP. VIII. CONTDJUATION RESPECTING REPENT-
ANCE.

The ministers of the grace of God have, by
the Holy Spirit, spoken of repentance ; and the
Lord of all things has himself declared with an
oath regarding it, " As I live, saith the Lord, I
desire not the death of the sinner, but rather his
repentance ; " •♦ adding, moreover, this gracious
declaration, " Repent, O house of Israel, of your
iniquity.5 Say to the children of My people,
Though your sins reach from earth to heaven,
and though they be redder^ than scarlet, and
blacker than sackcloth, yet if ye turn to Me with
your whole heart, and say. Father ! I will listen
to you, as to a holy ^ people." And in another
place He speaks thus : " Wash you, and become
clean ; put away the wickedness of your souls
from before mine eyes ; cease from your evil
ways, and learn to do well ; seek out judgment,
deliver the oppressed, judge the fatherless, and
see that justice is done to the widow ; and
come, and let us reason together. He declares,
Though your sins be like crimson, I will make
them white as snow ; though they be like scar-
let, I will whiten them like wool. And if ye be
willing and obey Me, ye shall eat the good of
the land ; but if ye refuse, and will not hearken
unto Me, the sword shall devour you, for the

' Some insert " Father."
^ Gen. yii.; i Pet. iii. 20; 2 Pet. ii. 5.
3 Jonah iii.
* Ezek. xxxiii. 11.
S Ezek. xviii. 30.
*> Comp. Isa. i. 18.

' These words are not found in Scripture, though they are quoted
again by Clem. Alex. {^Padag., i. 10) as from Ezelciel.

mouth of the Lord hath spoken these things." ^
Desiring, therefore, that all His beloved should
be partakers of repentance, He has, by His
almighty will, established [these declarations].

CHAP. IX. EXAMPLES OF THE SAINTS.

Wherefore, let us yield obedience to His ex-
cellent and glorious will ; and imploring His
mercy and loving-kindness, while we forsake all
fruitless labours,^ and strife, and envy, which
leads to death, let us turn and have recourse to
His compassions. Let us stedfastly contem-
plate those who have perfectly ministered to His
excellent glory. Let us take (for instance)
Enoch, who, being found righteous in obedi-
ence, was translated, and death was never known
to happen to him.'° Noah, being found faithful,
preached regeneration to the world through his
ministry ; and the Lord saved by him the ani-
mals which, with one accord, entered into the
ark.

CHAP. X. CONTINUATION OF THE ABOVE.

Abraham, styled "the friend,"" was found
faithful, inasmuch as he rendered obedience to
the words of God. He, in the exercise of obe-
dience, went out from his own country, and from
his kindred, and from his father's house, in order
that, by forsaking a small territory, and a weak
family, and an insignificant house, he might in-
herit the promises of God. For God said to
him, " Get thee out from thy country, and from
thy kindred, and from thy father's house, into
the land which I shall show thee. And I will
make thee a great nation, and will bless thee,
and make thy name great, and thou shalt be
blessed. And I will bless them that bless thee,
and curse them that curse thee ; and in thee
shall all the families of the earth be blessed." '^
And again, on his departing from Lot, God said
to him, " Lift up thine eyes, and look from the
place where thou now art, northward, and south-
ward, and eastward, and westward ; for all the
land which thou seest, to thee will I give it, and
to thy seed for ever. And I will make thy seed
as the dust of the earth, [so that] if a man can
number the dust of the earth, then shall thy seed
also be numbered." '^ And again [the Scrip-
ture] saith, " God brought forth Abram, and
spake unto him. Look up now to heaven, and
count the stars if thou be able to number them ;
so shall thy seed be. And Abram believed God, ^
and it was counted to him for righteousness." '■♦ ■
On account of his faith and hospitality, a son

' Isa. i. 16-20.

9 Some read /uaTacoAoyiai', " vain talk."

'° Gen. V. 24; Heb. xi. 5. Literally, "and his death was not
found."

'' Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.

'2 Gen. xii. 1-3.

■3 Gen. xiii. 14-16.

'■♦ Gen. XV. 5, 6; Rom. iv. 3.

THE FIRST EPISTLE OF CLEMENT.

was given him in his old age ; and in the exer-
cise of obedience, he offered him as a sacrifice
to God on one of the mountains which He
showed him.'

CHAP. XI. — CONTINUATION. LOT.

On account of his hospitahty and godliness,
Lot was saved out of Sodom when all the coun-
try round was punished by means of fire and
brimstone, the Lord thus making it manifest
that He does not forsake those that hope in
Him, but gives up such as depart from Him to
punishment and torture.^ For Lot's wife, who
went forth with him, being of a different mind
from himself and not continuing in agreement
with him [as to the command which had been
given them] , was made an example of, so as to
be a pillar of salt unto this day.^ This was done
that all might know that those who are of a
double mind, and who distrust the power of
God, bring down judgment on themselves,'* and
become a sign to all succeeding generations.

CHAP. XII. — THE REWARDS OF FAITH AND HOS-
PITALITY. R.'^HAB.

On account of her faith and hospitality, Rahab
the harlot was saved. For when spies were sent
by Joshua, the son of Nun, to Jericho, the king
of the country ascertained that they were come
to spy out their land, and sent men to seize
them, in order that, when taken, they might be
put to death. But the hospitable Rahab receiv-
ing them, concealed them on the roof of her
house under some stalks of flax. And when
the men sent by the king arrived and said,
" There came men unto thee who are to spy out
our land ; bring them forth, for so the king com-
mands," she answered them, "The two men
whom ye seek came unto me, but quickly de-
parted again and are gone," thus not discovering
the spies to them. Then she said to the men,
" I know assuredly that the Lord your God hath
given you this city, for the fear and dread of you
have fallen on its inhabitants. When therefore
ye shall have taken it, keep ye me and the house
of my father in safety." And they said to her,
" It shall l)e as thou hast spoken to us. As
soon, therefore, as thou knowest that we are at
hand, thou shalt gather all thy family under thy
roof, and they shall be preserved, but all that
are found outside of thy dwelling shall perish." s
Moreover, they gave her a sign to this effect,
that she should hang forth from her house a
scarlet thread. And thus they made it manifest
that redemption should flow through the blood
of the Lord to all them that believe and hope

• Gen. xxi. 22; Heb. xi. 17.

2 Gen. xix.; comp. 2 Pet. ii. 5-q.

3 So Joseph., Antiq., i. 11, 4; Irenseus, Adv. Har., iv. 31.

* Literally, " become a judgment and sign."
5 Josh. ii. ; Heb. xi. 31.

in God.^ Ye see, beloved, that there was not
only faith, but prophecy, in this woman.

CH.AP. XIII. — AN EXHORTATION TO HUMILITY.

Let us therefore, brethren, be of humble
mind, laying aside all haughtiness, and pride,
and foolishness, and angry feelings ; and let us
act according to that which is written (for the
Holy Spirit saith, " Let not the wise man glory
in his wisdom, neither let the mighty man glory
in his might, neither let the rich man glory in
his riches ; but let him that glorieth glory in the
Lord, in diligently seeking Him, and doing judg-
ment and righteousness"''), being especially
mindful of the words of the Lord Jesus which
He spake, teaching us meekness and long-suffer-
ing. For thus He spoke : " Be ye merciful,
that ye may obtain mercy ; forgive, that it may
be forgiven to you ; as ye do, so shall it be done
unto you ; as ye judge, so shall ye be judged ;
as ye are kind, so shall kindness be shown to
you ; with what measure ye mete, with the same
it shall be measured to you." '^ By this precept
and by these rules let us stablish ourselves, that
we walk with all humility in obedience to His
holy words. For the holy word saith, " On whom
shall I look, but on him that is meek and peace-
able, and that trembleth at My words? "9

CHAP. XIV. WE SHOULD OBEY GOD RATHER THAN

THE AUTHORS OF SEDITION.

It is right and holy therefore, men and breth-
ren, rather to obey God than to follow those
who, through pride and sedition, have become the
leaders of a detestable emulation. For we shall
incur no slight injury, but rather great danger,
if we rashly yield ourselves to the inclinations
of men who aim at exciting strife and tumults, so
as to draw us away from what is good. Let us
be kind one to another after the pattern of the
tender mercy and benignity of our Creator. For
it is written, " The kind-hearted shall inhabit the
land, and the guiltless shall be left upon it, but
transgressors shall be destroyed from off the face
of it." '° And again [the Scripture] saith, " I
saw the ungodly highly exalted, and lifted up
like the cedars of Lebanon : I passed by, and,
behold, he was not ; and I diligently sought his
place, and could not find it. Preserve inno-
cence, and look on equity : for there shall be a
remnant to the peaceful man." "

* Others of the Fathers adopt the same allegorical interpretation,
e.g., Justin Mar., Dial. c. 'fryph., n. in: Irenseus, Adzi. Httr., iv.
20. [The whole matter of symbolism under the law must be more
thoroughly studied if we would account for such strong language as
is here applied to a poetical or rhetorical figure.]
' Jer. IX. 23, 24; I Cor. i. 31; 2. Cor. x. 17.
^ GMmp. Matt. vi. 12-15, ^ii. a; Luke vi. 36-38.
9 Isa. Ixvi. 2.
'° Prov. ii. 21, 22.

" Ps. xxxvii. 35-37. "Remnant" probably refers either to the
memory o\ posterity of the righteous.

THE FIRST EPISTLE OF CLEMENT.

CHAP. XV. — WE MUST ADHERE TO THOSE WHO
CULTIVATE PEACE, NOT TO THOSE WHO MERELY
PRETEND TO DO SO.

Let US cleave, therefore, to those who culti-
vate peace with godliness, and not to those who
hypocritically profess to desire it. For [the
Scripture] saith in a certain place, "This peo-
ple honoureth Me with their lips, but their heart
is far from Me." ' And again : " They bless
with their mouth, but curse with their heart." ^
Aiid again it saith, " They loved Him with their
mouth, and lied to Him with their tongue ; but
their heart was not right with Him, neither were
they faithful in His covenant." 3 " Let the de-
ceitful lips become silent," ■» [and " let the Lord
destroy all the lying lips,5] and the boastful
tongue of those who have said. Let us magnify
our tongue ; our lips are our own ; who is lord
over us ? For the oppression of the poor, and
for the sighing of the needy, will I now arise,
saith the Lord : I will place him in safety ; I
will deal confidently with him." ^

CHAP. XVI. CHRIST AS AN EXAMPLE OF HUMILITY.

For Christ is of those who are humble-minded,
and not of those who exalt themselves over His
flock. Our Lord Jesus Christ, the Sceptre of
the majesty of God, did not come in the pomp
of pride or arrogance, although He might have
done so, but in a lowly condition, as the Holy
Spirit had declared regarding Him. For He
says, " Lord, who hath believed our report, and
to whom is the arm of the Lord revealed ? We
have declared [our message] in His presence :
He is, as it were, a child, and like a root in
thirsty ground ; He has no form nor glory, yea,
we saw Him, and He had no form nor comeli-
ness ; but His form was without eminence, yea,
deficient in comparison with the [ordinary]
form of men. He is a man exposed to stripes
and suffering, and acquainted with the endur-
ance of grief: for His countenance was turned
away ; He was despised, and not esteemed.
He bears our iniquities, and is in sorrow for our
sakes ; yet we supposed that [on His own ac-
count] He was exposed to labour, and stripes,
and affliction. But He was wounded for our
transgressions, and bruised for our iniquities.
The chastisement of our peace was upon Him,
and by His stripes we were healed. All we, like
sheep, have gone astray ; [every] man has wan-
dered in his own way ; and the Lord has deliv-
ered Him up for our sins, while He in the midst

' Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

2 Ps. Ixii. 4.

3 Ps. Ixxviii. 36, 37.
* Ps. xxxi. 18.

s These words within brackets are not found in the MS,, but have
been inserted from the Septuagint by most editors.
' Ps. xii. 3-5.

of His sufferings openeth not His mouth. He
was brought as a sheep to the slaughter, and as
a lamb before her shearer is dumb, so He open-
eth not His mouth. In His humiliation His
judgment was taken away ; who shall declare
His generation? for His life is taken from the
earth. For the transgressions of my people was
He brought down to death. And I will give the
wicked for His sepulchre, and the rich for His
death,7 because He did no iniquity, neither was
guile found in His mouth. And the Lord is
pleased to purify Him by stripes.^ If ye make '^
an offering for sin, your soul shall see a long-
lived seed. And the Lord is pleased to relieve
Him of the affliction of His soul, to show Him
light, and to form Him with understanding,'" to
justify the Just One who ministereth well to
many ; and He Himself shall carry their sins.
On this account He shall inherit many, and
shall divide the spoil of the strong ; because
His soul was delivered to death, and He was
reckoned among the transgressors, and He bare
the sins of many, and for their sins was He de-
livered." " And again He saith, " I am a worm,
and no man ; a reproach of men, and despised
of the people. All that see Me have derided
Me ; they have spoken with their lips ; they
have wagged their head, [saying] He hoped in
God, let Him deliver Him, let Him save Him,
since He dehghteth in Him." " Ye see, be-
loved, what is the example which has been given
us ; for if the Lord thus humbled Himself, what
shall we do who have through Him come under
the yoke of His grace ?

CHAP. XVII. — THE SAINTS AS EXAMPLES OF
HUMILITY.

Let us be imitators also of those who in goat-
skins and sheep-skins '^ went about proclaiming
the coming of Christ ; I mean Elijah, Elisha, and
Ezekiel among the prophets, with those others to
whom a like testimony is borne [in Scripture].
Abraham was specially honoured, and was called
the friend of God ; yet he, earnestly regarding
the glory of God, humbly declared, " I am but
dust and ashes." "* Moreover, it is thus written
of Job, " Job was a righteous man, and blame-
less, truthful. God-fearing, and one that kept
himself from all evil." '5 But bringing an accu-

7 The Latin of Cotelerius, adopted by Hefele and Dressel, trans-
lates this clause as follows: " I will set free the wicked on account of
His sepulchre, and the rich on account of His death."

8 The reading of the MS. is t^s irXriyfi^, " purify, or free, Him
from stripes." We have adopted the emendation of Junius.

9 Wotton reads, " If He make."

'° Or, "_/f// Him with understanding," if ttA^ctoi should be read
instead of n-Aacrai, as Grabe suggests.

" Isa. liii. The reader will observe how often the text of the
Septuagint, here quoted, differs from the Hebrew as represented by
our authorized English version.

12 Ps. xxii. 6-8.

'3 Heb. xi. 37.

'■1 Gen. xviii. aj.

IS Job i. I.

THE FIRST EPISTLE OF CLEMENT.

sation against himself, he said, " No man is free
from defilement, even if his life be but of one
day." ' Moses was called faithful in all God's
house ; ^ and through his instrumentality, God
punished Egypt ^ with plagues and tortures. Yet
he, though thus greatly honoured, did not adopt
lofty language, but said, when the divine oracle
came to him out of the bush, " Who am I, that
Thou sendest me? I am a man of a feeble
voice and a slow tongue." "• And again he said,
" I am but as the smoke of a pot." s

CHAP. X\1II. — DAVID AS AN EXAMPLE OF HUMILITY.

But what shall we say concerning David, to
whom such testimony was borne, and of whom ^
God said, " I have found a man after Mine own
heart, David the son of Jesse ; and in everlast-
ing mercy have I anointed him ? " ^ Yet this
very man saith to God, " Have mercy on me,

0 Lord, according to Thy great mercy ; and
according to the multitude of Thy compassions,
blot out my transgression. Wash me still more
from mine iniquity, and cleanse me from my
sin. For I acknowledge my iniquity, and my sin
is ever before me. Against Thee only have I
sinned, and done that which was evil in Thy sight ;
that Thou mayest be justified in Thy sayings,
and mayest overcome when Thou^ art judged.
For, behold, I was conceived in transgressions,
and in my sins did my mother conceive me.
For, behold, Thou hast loved truth ; the secret
and hidden things of wisdom hast Thou shown
me. Thou shalt sprinkle me with hyssop, and

1 shall be cleansed ; Thou shalt wash me, and I
shall be whiter than snow. Thou shalt make me
to hear joy and gladness ; my bones, which have
been humbled, shall exult. Turn away Thy face
from my sins, and blot out all mine iniquities.
Create in me a clean heart, O God, and renew a
right spirit within me. 9 Cast me not away from
Thy presence, and take not Thy Holy Spirit from
me. Restore to me the joy of Thy salvation,
and establish me by Thy governing Spirit. I
will teach transgressors Thy ways, and the un-
godly shall be converted unto Thee. Deliver
me from blood-guiltiness, '° O God, the God ot
my salvation : my tongue shall exult in Thy
righteousness. O Lord, Thou shalt open my
mouth, and my lips shall show forth Thy praise.
For if Thou hadst desired sacrifice, I would have
given it ; Thou wilt not delight in burnt-offerings.

' Job xiv. 4, 5. [Septuagint.]

* Num. xii. 7; Heb. iil. 2.

' Some fill up the /acuna which here occurs in the MS. by
" Israel."

* Ex. iii. II, iv. 10.

5 This is not found in Scripture. [They were probably in Clem-
ent's version. Comp. Ps. cxix. 83.]

* Or, as some render, " to whom."
' Ps. Ixxxix. 21.

' Or, " when Thou judgest."
9 Literally, " in my inwards."
>o Literally, " bloods."

The sacrifice [acceptable] to God is a bruised
spirit ; a broken and a contrite heart God will
not despise." "

CHAP. XIX. IMITATING THESE EXAMPLES, LET US

SEEK AFTER PEACE.

Thus the humility and godly submission of so
great and illustrious men have rendered not only
us, but also all the generations before us, better ;
even as many as have received His oracles in
fear and truth. \V'herefore, having so many
great and glorious examples set before us, let us
turn again to the practice of that peace which
from the beginning was the mark set before
us ; '^ and let us look stedfastly to the Father and
Creator of the universe, and cleave to His mighty
and surpassingly great gifts and benefactions of
peace. Let us contemplate Him with our
understanding, and look with the eyes of our
soul to His long-suffering will. Let us reflect
how free from wrath He is towards all His crea-
tion.

CHAP. XX. THE PEACE AND HARMONY OF THE

UNIVERSE.

The heavens, revolving under His govern-
ment, are subject to Him in peace. Day and
night run the course appointed by Him, in no
wise hindering each other. The sun and moon,
with the companies of the stars, roll on in har-
mony according to His command, within their
prescribed limits, and without any deviation.
The fruitful earth, according to His will, brings
forth food in abundance, at the proper seasons,
for man and beast and all the living beings upon
it, never hesitating, nor changing any of the ordi-
nances which He has fixed. The unsearchable
places of abysses, and the indescribable arrange-
ments of the lower world, are restrained by the
same laws. The vast unmeasurable sea, gathered
together by His working into various basins,'^
never passes beyond the bounds placed around
it, but does as He has commanded. For He
said, " Thus far shalt thou come, and thy waves
shall be broken within thee." '^ The ocean, im-
passible to man, and the worlds beyond it, are
regulated by the same enactments of the Lord.
The seasons of spring, summer, autumn, and
winter, peacefully give place to one another.
The winds in their several quarters '5 fulfil, at the
proper time, their service without hindrance.
The ever-flowing fountains, formed both for en-
joyment and health, furnish without fail their
breasts for the life of men. The very smallest

" Ps. li. 1-17.

'2 Literally, " Becoming partakers of many great and glorious
deeds, let us return to the aim of peace delivered to us from the b«-
ginning." Comp. Heb. xii. i.

'3 Or, " collections."

'* Job xxxviii. ii.

•5 Or, " stations."

THE FIRST EPISTLE OF CLEMENT.

of living beings meet together in peace and con-
cord. All these the great Creator and Lord of
all has appointed to exist in peace and har-
mony ; while He does good to all, but most
abundantly to us who have fled for refuge to
His compassions through Jesus Christ our Lord,
to whom be glory and majesty for ever and ever.
Amen.

CHAP. XXI. — LET us OBEY GOD, AND NOT THE
AUTHORS OF SEDITION.

Take heed, beloved, lest His many kindnesses
lead to the condemnation of us all. [For thus
it must be] unless we walk worthy of Him, and
with one mind do those things which are good
and well-pleasing in His sight. For [the Scrip-
ture] saith in a certain place, " The Spirit of the
Lord is a candle searching the secret parts of
the belly." ' Let us reflect how near He is, and
that none of the thoughts or reasonings in which
we engage are hid from Him. It is right, there-
fore, that we should not leave the post which
His will has assigned us. Let us rather offend
those men who are foolish, and inconsiderate,
and lifted up, and who glory in the pride of
their speech, than [offend] God. Let us rever-
ence the Lord Jesus Christ, whose blood was
given for us ; let us esteem those who have
the rule over us ; ^ let us honour the aged ^
among us ; let us train up the young men in the
fear of God ; let us direct our wives to that
which is good. Let them exhibit the lovely
habit of purity [in all their conduct] ; let them
show forth the sincere disposition of meekness ;
let them make manifest the command which
they have of their tongue, by their manner "* of
speaking ; let them display their love, not by
preferring s one to another, but by showing
equal affection to all that piously fear God.
Let your children be partakers of true Chris-
tian training ; let them learn of how great avail
humility is with God — how much the spirit of
pure affection can prevail with Him — how ex-
cellent and great His fear is, and how it saves
all those who walk in^ it with a pure mind.
For He is a Searcher of the thoughts and de-
sires [of the heart] : His breath is in us ; and
when He pleases, He will take it away.

CHAP. XXII. — THESE EXHORTATIONS ARE CON-
FIRMED BY THE CHRISTIAN FAITH, WHICH PRO-
CLAIMS THE MISERY OF SINFUL CONDUCT.

Now the faith which is in Christ confirms all
these [admonitions]. For He Himself by the
Holy Ghost thus addresses us : " Come, ye chil-

* Prov. XX. 27.

^ Comp. Heb. xiii. 17; 1 Thess. v. 12, ij.

* Or, " the presbyters."

* Some read, " by their silence."
S Comp. I Tim. v. 21.

'' Some translate, " who turn to Him."

dren, hearken unto Me ; I will teach you the fear
of the Lord. What man is he that desireth life,
and loveth to see good days ? Keep thy tongue
from evil, and thy lips from speaking guile. De-
part from evil, and do good ; seek peace, and
pursue it. The eyes of the Lord are upon the
righteous, and His ears are [open] unto their
prayers. The face of the Lord is against them
that do evil, to cut off the remembrance of
them from the earth. The righteous cried, and
the Lord heard him, and delivered him out of
all his troubles." 7 " Many are the stripes [ap-
pointed for] the wicked ; but mercy shall com-
pass those about who hope in the Lord." ^

CHAP. XXIII. BE HUMBLE, AND BELIEVE THAT

CHRIST WILL COME AGAIN.

The all-merciful and beneficent Father has
bowels [of compassion] towards those that fear
Him, and kindly and lovingly bestows His fa-
vours upon those who come to Him with a
simple mind. Wherefore let us not be double-
minded ; neither let our soul be lifted ^ up on
account of His exceedingly great and glorious
gifts. Far from us be that which is written,
" Wretched are they who are of a double mind,
and of a doubting heart ; who say, These things
we have heard even in the times of our fathers ;
but, behold, we have grown old, and none of
them has happened unto us." '° Ye foolish
ones ! compare yourselves to a tree : take [for
instance] the vine. First of all, it sheds its
leaves, then it buds, next it puts forth leaves,
and then it flowers ; after that comes the sour
grape, and then follows the ripened fruit. Ye
perceive how in a little time the fruit of a tree
comes to maturity. Of a truth, soon and sud-
denly shall His will be accomplished, as the
Scripture also bears witness, saying, " Speedily
will He come, and will not tarry ; " " and, "The
Lord shall suddenly come to His temple, even
the Holy One, for whom ye look." '^

CHAP. XXIV. GOD CONTINUALLY SHOWS US IN

NATURE THAT THERE WILL BE A RESURRECTION.

Let us consider, beloved, how the Lord con-
tinually proves to us that there shall be a future
resurrection, of which He has rendered the Lord
Jesus Christ the first-fruits '^ by raising Him from
the dead. Let us contemplate, beloved, the res-
urrection which is at all times taking place. Day
and night declare to us a resurrection. The
night sinks to sleep, and the day arises ; the
day [again] departs, and the night comes on.

7 Ps. xxxiv. 11-17.

8 Ps. xxxii. 10.

9 Or, as some render, " neither let us have any doubt of."

•° Some regard these words as taken from an apocryphal booli,
others as derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4.
" Hab ii. 3; Heb. x. 37.
'2 Mai. iii. i.
'3 Comp. I Cor. xv. 20; Col. i. iS.

THE FIRST EPISTLE OF CLEMENT.

Let us behold the fruits [of the earth], how the
sowing of grain takes place. The sower ' goes
forth, and casts it into the ground ; and the seed
being thus scattered, though dry and naked when
it fell upon the earth, is gradually dissolved.
Then out of its dissoliition the mighty power of
the providence of the Lord raises it uj) again, and
from one seed many arise and bring forth fruit.

CHAP. XXV. — THE PHCENIX AN EMBLEM OF OUR
RESURRECTION.

Let us consider that wonderful sign [of the
resurrection] which takes place in Eastern lands,
that is, in Arabia and the countries round about.
There is a certain bird which is called a phoenix.
This is the only one of its kind, and lives five
hundred years. And when the time of its disso-
lution draws near that it must die, it builds itself
a nest of frankincense, and myrrh, and other
spices, into which, when the time is fulfilled,
it enters and dies. But as the flesh decays a
certain kind of worm is produced, which, being
nourished by the juices of the dead bird, brings
forth feathers. Then, when it has acquired
strength, it takes up that nest in which are the
bones of its parent, and bearing these it passes
from the land of Arabia into Egypt, to the city
called Heliopolis. And, in open day, flying in
the sight of all men, it places them on the altar
of the sun, and having done this, hastens back
to its former abode. The priests then inspect
the registers of the dates, and find that it has
returned exactly as the five hundredth year was
completed.^

CHAP. XXVI. — WE SHALL RISE AGAIN, THEN, AS
THE SCRIPTURE ALSO TESTIFIES.

Do we then deem it any great and wonderful
thing for the Maker of all things to raise up
again those that have piously served Him in the
assurance of a good faith, when even by a bird
He shows us the mightiness of His power to
fulfil His promise ? ^ For [the Scripture] saith
in a certain place, " Thou shalt raise me up, and
I shall confess unto Thee ; " ■* and again, " I laid
me down, and slept ; I awaked, because Thou
art with me ; " s and again. Job says, " Thou
shalt raise up this flesh of mine, which has suf-
fered all these tnings." ^

CHAP. XXVII. — IN THE HOPE OF THE RESURREC-
TION, LET US CLEAVE TO THE OMNIPOTENT AND
OMNISCIENT GOD.

Having then this hope, let our souls be bound

' Comp. Luke viii. 5.

* This fable respecting the phoenix is mentioned by Herodotus (ii.
73) and by Pliny {Nat. Hist., x. 2), and is used as above by Ter-
tuUian {De Resurr., § 13) and by others of the Fathers.

3 Literally, " the mightiness of His promise."

* Ps. xxviii. 7, or from some apocryphal book.
5 Comp. Ps. lii. 6.

* Job x.ix. 25, 26.

to Him who is faithful in His promises, and just
in His judgments. He who has commanded us
not to lie, shall much more Himself not lie ; for
nothing is impossible with God, except to lie.^
Let His faith therefore be stirred up again within
us, and let us consider that all things are nigh
unto Him. By the word of His might** He estab-
lished all things, and by His word He can over-
throw them. " Who shall say unto Him, What
hast thou done? or. Who shall resist the power
of His strength ?" 9 When and as He pleases
He will do all things, and none of the things
determined by Him shall pass away.'° All things
are open before Him, and nothing can be hidden
from His counsel. "The heavens" declare the
glory of Ciod, and the firmament showeth His
handy-work. Day unto day uttereth speech, and
night unto night showeth knowledge. And there
are no words or speeches of which the voices are
not heard." "^

CHAP. XXVIII. GOD SEES ALL THINGS : THERE-
FORE LET US AVOID TRANSGRESSION.

Since then all things are seen and heard [by
God], let us fear Him, and forsake those \vicked
works which proceed from evil desires ; '^ so that,
through His mercy, we may be protected from
the judgments to come. For whither can any of
us flee from His mighty hand ? Or what world
will receive any of those who run away from
Him ? For the Scripture saith in a certain place,
"Whither shall I go, and where shall I be hid
from Thy presence ? If I ascend into heaven,
Thou art there ; if I go away even to the utter-
most parts of the earth, there is Thy right hand ;
if I make my bed in the abyss, there is Thy
Spirit." '■» Whither, then, shall any one go, or
where shall he escape from Him who compre-
hends all things?

CHAP. XXIX. — LET US ALSO DRAW NEAR TO GOD
IN PURITY OF HEART.

Let US then draw near to Him with holiness of
spirit, lifting up pure and undefiled hands unto
Him, loving our gracious and merciful Father,
who has made us partakers in the blessings of
His elect.'s For thus it is written, " When the
Most High divided the nations, when He scat-
tered '^ the sons of Adam, He fixed the bounds
of the nations according to the number of the
angels of God. His people Jacob became the
portion of the Lord, and Israel the lot of His

7 Comp. Tit. i. 2; Heb. vi. 18.

8 Or, "majesty."

9 Wisd. xii. 12, xi. 22.
'o Comp. Matt. xxiv. 35.

" Literally, " If the heavens," etc.

»2 Ps. xix. 1-3.

'3 Literally, " abominable lusts of evil deeds."

•* Ps. cxxxix. 7-10.

>5 Literally, " has made us to Himself at part of election."

'* Literally, " sowed abroad."

THE FIRST EPISTLE OF CLEMENT.

inheritance." ' And in another place [the Scrip-
ture] saith, " Behold, the Lord taketh unto Him-
self a nation out of the midst of the nations, as
a man takes the first-fruits of his threshing-floor ;
and from that nation shall come forth the Most
Holy.^

CHAP. XXX. LET US DO THOSE THINGS THAT

PLEASE GOD, AND FLEE FROM THOSE HE HATES,
THAT WE MAY BE BLESSED.

Seeing, therefore, that we are the portion of
the Holy One, let us do all those things which
pertain to holiness, avoiding all evil-speaking,
all abominable and impure embraces, together
with all drunkenness, seeking after change,^ all
abominable lusts, detestable adultery, and exe-
crable pride. " For God," saith [the Scripture],
" resisteth the proud, but giveth grace to the
humble."'' Let us cleave, then, to those to
whom grace has been given by God. Let us
clothe ourselves with concord and humility, ever
exercising self-control, standing far off from all
whispering and evil-speaking, being justified by
our works, and not our words. For [the Scrip-
ture] saith, " He that speaketh much, shall also
hear much in answer. And does he that is ready
in speech deem himself righteous? Blessed is
he that is born of woman, who liveth but a short
time : be not given to much speaking." 5 Let
our praise be in God, and not of ourselves ; for
God hateth those that commend themselves.
Let testimony to our good deeds be borne by
others, as it was in the case of our righteous fore-
fathers. Boldness, and arrogance, and audacity
belong to those that are accursed of God ; but
moderation, humility, and meekness to such as
are blessed by Him.

CHAP. XXXL — LET US SEE BY WHAT MEANS WE
MAY OBTAIN THE DIVINE BLESSING.

Let us cleave then to His blessing, and con-
sider what are the means ^ of possessing it. Let
us think ^ over the things which have taken place
from the beginning. For what reason was our
father Abraham blessed ? was it not because he
wrought righteousness and truth through faith ? ^
Isaac, with perfect confidence, as if knowing
what was to happen,^ cheerfully yielded himself
as a sacrifice.'" Jacob, through reason" of his
brother, went forth with humility from his own
land, and came to Laban and served him ; and

* Deut xxxii. 8, 9.

* Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.
Literally, the closing words are, " the holy of holies."

3 Some translate, " youthful lusts."

* Prov. iii. 34; James iv. 6; i Pet. v. 5.

s Job xi. 2, 3. The translation is doubtful. [But see Septuagint.J

' Literally, " what are the ways of His blessing."

' Literally, " unroll."

' Comp. James ii. 21.

9 Some translate, " knowing what was to come."
'" Gen. xxii.
" So Jacobson: Wotton reads, " fleeing from his brother.''

there was given to him the sceptre of the twelve
tribes of Israel.

CHAP. XXXII. — WE ARE JUSTIFIED NOT BY OUR
OWN WORKS, BUT BY FAITH.

Whosoever will candidly consider each par-
ticular, will recognise the greatness of the gifts
which were given by him.'^ For from him '^ have
sprung the priests and all the Levites who min-
ister at the altar of God. From him also [was
descended] our Lord Jesus Christ according to
the flesh. '•♦ From him [arose] kings, princes,
and rulefs of the race of Judah. Nor are his
other tribes in small glory, inasmuch as God
had promised, " Thy seed shall be as the stars of
heaven." '5 AH these, therefore, were highly
honoured, and made great, not for their own
sake, or for their own works, or for the right-
eousness which they wrought, but through the
operation of His will. And we, too, being called
by His will in Christ Jesus, are not justified by
ourselves, nor by our own wisdom, or under-
standing, or godliness, or works which we have
wrought in holiness of heart ; but by that faith
through which, from the beginning, Almighty
God has justified all men ; to whom be glory for
ever and ever. Amen.

CHAP. XXXIII. BUT LET US NOT GIVE UP THE

PRACTICE OF GOOD WORKS AND LOVE. GOD HIM-
SELF IS AN EXAMPLE TO US OF GOOD WORKS.

What shall we do, then, brethren ? Shall we
become slothful in well-doing, and cease from
the practice of love ? God forbid that any such
course should be followed by us ! But rather
let us hasten with all energy and readiness of
mind to perform every good work. For the
Creator and Lord of all Himself rejoices in His
works. For by His infinitely great power He
established the heavens, and by His incompre-
hensible wisdom He adorned them. He also
divided the earth from the water which sur-
rounds it, and fixed it upon the immoveable
foundation of His own will. The animals also
which are upon it He commanded by His own
word'^ into existence. So likewise, when He had
formed the sea, and the living creatures which
are in it. He enclosed them [within their proper
bounds] by His own power. Above all,'? with
His holy and undefiled hands He formed man,
the most excellent [of His creatures], and truly
great through the understanding given him —
the express likeness of His own image. For

'2 The meaning is here very doubtful. Some translate, " the gifts
which were given to Jacob by Him," i.e., God.

'3 MS. ouTo)!', referring to the gifts: we ha\ e followed the emenda-
tion avTov, adopted by most editors. Some refer tlie word to God.
and not yacob.

'^ Comp. Rom. ix. 5.

's Gen. xxii. 17, xxviii. 4.

^^ Or, "commandment."

'7 Or, " in aduition to all-"

THE FIRST EPISTLE OF CLEMENT.

thus says God : " Let us make man in Our
image, and after Our likeness. So God made
man ; male and female He created them." '
Having thus finished all these things, He ap-
proved them, and blessed them, and said, " In-
crease and multiply."- We see,^ then, how all
righteous men have been adorned with good
works, and how the Lord Himself, adorning
Himself with His works, rejoiced. Having
therefore such an example, let us without delay
accede to His will, and let us work the work of
righteousness with our whole strength.

CHAP. XXXIV. GREAT IS THE REWARD OF GOOD

WORKS WITH GOD. JOINED TOGETHER IN HAR-
MONY, LET US IMPLORE THAT REWARD FROM HIM.

The good servant '^ receives the bread of his
labour with confidence ; the lazy and slothful
cannot look his employer in the face. It is
requisite, therefore, that we be prompt in the
practice of well-doing ; for of Him are all
things. And thus He forewarns us : " Behold,
the Lord [cometh], and His reward is before
His face, to render to every man according to
his work." 5 He exhorts us, therefore, with our
whole heart to attend to this,^ that we be not
lazy or slothful in any good work. Let our
boasting and our confidence be in Him. Let
us submit ourselves to His will. Let us consider
the whole multitude of His angels, how they
stand ever ready to minister to His will. For
the Scripture saith, " Ten thousand times ten
thousand stood around Him, and thousands of
thousands ministered unto Him,^ and cried,
Holy, holy, holy, [is] the Lord of Sabaoth ; the
whole creation is full of His glory." ^ And let
us therefore, conscientiously gathering together
in harmony, cry to Him earnestly, as with one
mouth, that we may be made partakers of His
great and glorious promises. For [the Scrip-
ture] saith, " Eye hath not seen, nor ear heard,
neither have entered into the heart of man, the
things which He hath prepared for them that
wait for Him." ^

CHAP. XXXV. IMMENSE IS THIS REWARD. HOW

SHALL WE OBTAIN IT?

How blessed and wonderful, beloved, are the
gifts of God ! Life in immortality, splendour in
righteousness, truth in perfect confidence,'" faith
in assurance, self-control in holiness ! And all
these fall under the cognizance of our under-

' Gen. i. 26, 27.

2 Gen. i. 28.

3 Or, " let us consider."

* Or, " labourer."

i Isa. xl. 10, Ixii. 11; Rev. xxii. 12.

* The text here seems to be corrupt. Some translate, " He
warms us with all His heart to this end, that," etc.

' Dan. vii. 10.

* Isa. vi. ^.

9 I Cor. ii. 9.
•° Some translate, " in liberty."

Standings [now] ; what then shall those things
be which are prepared for such as wait for Him ?
The Creator and Father of all worlds," the Most
Holy, alone knows their amount and their
beauty. I^et us therefore earnestly strive to be
found in the number of those that wait for Him,
in order that we may share in His promised
gifts. But hew, beloved, shall this be done?
If our understanding be fixed by faith towards
God ; if we earnestly seek the things which are
pleasing and acceptable to Him ; if we do the
things which are in harmony with His blameless
will ; and if we follow the way of truth, casting
away from us all unrighteousness and iniquity,
along with all covetousness, strife, evil practices,
deceit, whispering, and evil-speaking, all hatred
of God, pride and haughtiness, vainglory and
ambition.'- For they that do such things are
hateful to God ; and not only they that do them,
but also those that take pleasure in them that
do them.'^ For the Scripture saith, " But to the
sinner God said. Wherefore dost thou declare
my statutes, and take my covenant into thy
mouth, seeing thou hatest instruction, and cast-
est my words behind thee? When thou sawest
a thief, thou consentedst with '^ him, and didst
make thy portion with adulterers. Thy mouth
has abounded with wickedness, and thy tongue
contrived '5 deceit. Thou sittest, and speakest
against thy brother ; thou slanderest '^ thine own
mother's son. These things thou hast done,
and I kept silence ; thou thoughtest, wicked
one, that I should be like to thyself. But I will
reprove thee, and set thyself before thee. Con-
sider now these things, ye that forget God, lest
He tear you in pieces, like a lion, and there be
none to deliver. The sacrifice of praise will
glorify Me, and a way is there by which I will
show him the salvation of God." ''

CHAP. XXXVI. — ALL BLESSINGS ARE GIVEN TO US
THROUGH CHRIST.

This is the way, beloved, in which we find our
Saviour,'^ even Jesus Christ, the High Priest of
all our offerings, the defender and helper of our
infirmity. By Him we look up to the heights of
heaven. By Him we behold, as in a glass. His
immaculate and most excellent visage. By Him
are the eyes of our hearts opened. By Him our
foolish and darkened understanding blossoms '9
up anew towards His marvellous light. By Him
the Lord has willed that we should taste of im-

" Or, "of the ages."

'2 The reading is doubtful: some have a<^iAofei'iai', "want of a
hospitable spirit." [So Jacobson.]

'J Rom. i. 32.

'< Literally, " didst run with."

's Literally, " didst weave."

'* Or, " layest a snare for."

'7 Ps. 1. 16-23. The reader will obsenre how the Scptuagint fol-
lowed by Clement differs from the Hebrew.

" Literally, " that which saves us."

'9 Or, " rejoices to behold."

THE FIRST EPISTLE OF CLEMENT.

mortal knowledge,' " who, being the brightness
of His majesty, is by so much greater than the
angels, as He hath by inheritance obtained a
more excellent name than they." ^ For it is thus
written, " Who maketh His angels spirits, and
His ministers a flame of fire." ^ But concerning
His Son •♦ the Lord spoke thus : " Thou art my
Son, to-day have I begotten Thee. Ask of Me,
and I will give Thee the heathen for Thine in-
heritance, and the uttermost parts of the earth
for Thy possession." 5 And again He saith to
Him, " Sit Thou at My right hand, until I make
Thine enemies Thy footstool." ^ But who are
His enemies? All the wicked, and those who
set themselves to oppose the will of God.?

CHAP. XXXVII. CHRIST IS OUR LEADER, AND WE

HIS SOLDIERS.

Let us then, men and brethren, with all energy
act the part of soldiers, in accordance with His
holy commandments. Let us consider those
who serve under our generals, with what order,
obedience, and submissiveness they perform the
things which are commanded them. All are not
prefects, nor commanders of a thousand, nor of
a hundred, nor of fifty, nor the like, but each
one in his own rank performs the things com-
manded by the king and the generals. The
great cannot subsist without the small, nor the
small without the great. There is a kind of
mixture in all things, and thence arises mutual
advantage.^ Let us take our body for an ex-
ample.' The head is nothing without the feet,
and the feet are nothing without the head ; yea,
the very smallest members of our body are neces-
sary and useful to the whole body. But all
work '° harmoniously together, and are under one
common rule " for the preservation of the whole
body.

CHAP. XXXVIII. LET THE MEMBERS OF THE

CHURCH SUBMIT THEMSELVES, AND NO ONE
EXALT HIMSELF ABOVE ANOTHER.

Let our whole body, then, be preserved in
Christ Jesus ; and let every one be subject to his
neighbour, according to the special gift '^ be-
stowed upon him. Let the strong not despise
the weak, and let the weak show respect unto
the strong. Let the rich man provide for the

* Or, " knowledge of immortality."
^ Heb. i. 3, 4.

' Ps. civ. 4; Heb. i. 7.

* Some render, " to the Son."
5 Ps. ii. 7,8; Heb. i. 5.

<> Ps. ex. i; Heb i. 13.

7 Some read, " who oppose their own will to that of God."

' Literally, " in these there is use."

9 I Cor. xii. 12, etc.
*° Literally, " all breathe together."
" Literally, " use one subjection."
'* Literally, " according as he has been placed in his charism."

wants of the poor ; and let the poor man bless
God, because He hath given him one by whom
his need may be supplied. Let the wise man
display his wisdom, not by [mere] words, but
through good deeds. Let the humble not hen
testimony to himself, but leave witness to uc
borne to him by another.'^ Let him that is pure
in the flesh not grow proud '^ of it, and boast,
knowing that it was another who bestowed on
him the gift of continence. Let us consider,
then, brethren, of what matter we were made, —
who and what manner of beings we came into
the world, as it were out of a sepulchre, and
from utter darkness. 's He who made us and
fashioned us, having prepared His bountiful gifts
for us before we were born, introduced us into
His world. Since, therefore, we receive all these
things from Him, we ought for everything to give
Him thanks ; to whom b'^ glory for ever and
ever. Amen.

CHAP. XXXIX. THERE IS NO REASON FOR SELF-
CONCEIT,

Foolish and inconsiderate men, who have
neither wisdom '^ nor instruction, mock am,
deride us, being eager to exalt themselves in
their own conceits. For what can a mortal man
do ? or what strength is there in one made out
of the dust ? For it is written, " There was no
shape before mine eyes, only I heard a sound,''
and a voice [saying] , What then ? Shall a man
be pure before the Lord ? or shall such an one
be [counted] blameless in his deeds, seeing He
does not confide in His servants, and has
charged '^ even His angels with perversity? The
heaven is not clean in His sight : how much less
they that dwell in houses of clay, of which also
we ourselves were made ! He smote them as a
moth ; and from morning even until evening
they endure not. Because they could .furnish no
assistance to themselves, they perished. He
breathed upon them, and they died, because
they had no wisdom. But call 'now, if any one
will answer thee, or if thou wilt look to any of
the holy angels ; for wrath destroys the foolish
man, and envy killeth him that is in error. I
have seen the foolish taking root, but their habi-
tation was presently consumed. Let their sons
be far from safety ; let them be despised '^ before
the gates of those less than themselves, and
there shall be none to deliver. For what was
prepared for them, the righteous shall eat ; and
they shall not be delivered from evil." ^<*

'3 Comp. Prov. xxvii. 2.

'< The MS. is here slightly torn, and we are left to conjecture.

■5 Comp. Ps. cxxxix. 15.

■6 Literally, " and silly and uninstructed."

t7 Literally, " a breath."

■* Or, " has perceived."

'9 Some render, " they perished at the gates,"

2° Job iv. 16-18, XV. 15, iv. 19-ai, V. T-5.

THE FIRST EPISTLE OF CLEMENT.

CHAP. XL. — LET US PRESERVE IN THE CHURCH
THE ORDER APPOINTED BY GOD.

These things therefore being manifest to us,
and since we look into the depths of the divine
knowledge, it behoves us to do all things in
[their proper] order, which the Lord has com-
manded us to perform at stated times.' He has
enjoined offerings [to be presented] and service
to be performed [to Him], and that not thought-
lessly or irregularly, but at the appointed times
and hours. Where and by whom He desires
these things to be done, He Himself has fixed
by His own supreme will, in order that all things
being piously done according to His good pleas-
ure, may be acceptable unto Him.^ Those,
therefore, who present their offerings at the ap-
pointed times, are accepted and blessed ; for
inasmuch as they follow the laws of the Lord,
they sin not. For his own peculiar services are
assigned to the high priest, and their own proper
place is prescribed to the priests, and their own
special ministrations devolve on the Levites.
The layman is bound by the laws that pertain to

■'laymen,
h

WJHAP. XLI. CONTINUATION OF THE SAME SUBJECT.

Let every one of you, brethren, give thanks
to God in his own order, living in all good con-
science, with becoming gravity, and not going
beyond the rule of the ministry prescribed to
him. Not in every place, brethren, are the daily
sacrifices offered, or the peace-offerings, or the
sin-offerings and the trespass-offerings, but in
Jerusalem only. And even there they are not
offered in any place, but only at the altar before
the temple, that which is offered being first care-
fully examined by the high priest and the min-
isters already mentioned. Those, therefore, who
do anything beyond that which is agreeable to
His will, are punished with death. Ye see,^
brethren, that the greater the knowledge that
has been vouchsafed to us, the greater also is
the danger to which we are exposed.

CHAP. XLII. — THE ORDER OF MINISTERS IN THE
CHURCH.

The apostles have preached the Gospel to us
from '• the Lord Jesus Christ ; Jesus Christ [has
done so] from ^ God. Christ therefore was sent
forth by God, and the apostles by Christ. Both
these appointments,5 then, were made in an
orderly way, according to the will of God.
Having therefore received their orders, and

' Some join icora xaipovi TiTayfifvov^, " at stated times," to the
next sentence, [i Cor. xvi. i, 2.1

2 Literally, " to His will." [Comp. Rom. xv. 15, 16, Greek.]

3 Or, " consider." [This chapter has been cited to prove the
earlier date for this Epistle. But the reference to Jerusalem may be
an ideal present.]

* Or, " by the command of."

* Literally, " both things were don«."

being fully assured by the resurrection of oui
Lord Jesus Christ, and established^ in the word
of God, with full assurance of the Holy Ghost,
they went forth proclaiming that the kingdom of
God was at hand. And thus preaching through
countries and cities, they apjoointed the first-fruits
[of their labours], having first proved them by
the Spirit,7 to be bishops and deacons of those
who should afterwards believe. Nor was this any
new thing, since indeed many ages before it was
written concerning bishops and deacons. For
thus saith the Scripture in a certain place, " I
will appoint their bishops ^ in righteousness, and
their deacons^ in faith." '°

CHAP. XLIII. — MOSES OF OLD STILLED THE CON-
TENTION WHICH AROSE CONCERNING THE PRIESTLY
DIGNITY.

And what wonder is it if those in Christ who
were entrusted with such a duty by God, ap-
pointed those [ministers] before mentioned,
when the blessed Moses also, " a faithful servant
in all his house,"" noted down in the sacred
books all the injunctions which were given him,
and when the other prophets also followed him,
bearing witness with one consent to the ordi-
nances which he had appointed? For, when
rivalry arose concerning the priesthood, and the
tribes were contending among themselves as to
which of them should be adorned with that glo-
rious title, he commanded the twelve princes of
the tribes to bring him their rods, each one be-
ing inscribed with the name '^ of the tribe. And
he took them and bound them [together], and
sealed them with the rings of the princes of the
tribes, and laid them up in the tabernacle of
witness on the table of God. And having shut
the doors of the tabernacle, he sealed the keys,
as he had done the rods, and said to them, Men
and brethren, the tribe Avhose rod shall blossom
has God chosen to fulfil the office of the priest-
hood, and to minister unto Him. And when
the morning was come, he assembled all Israel,
six hundred thousand men, and showed the
seals to the princes of the tribes, and opened
the tabernacle of witness, and brought forth the
rods. And the rod of Aaron was foi-nd not
only to have blossomed, but to bear fruit upon
it.'3 What think ye, beloved ? Did not Moses
know beforehand that this would happen ? Un-
doubtedly he knew ; but he acted thus, that
there might be no sedition in Israel, and that

6 Or, " confirmed by."

7 Or, " having tested them in spirit."

8 Or, " overseers."

9 Or, " servants."

'° Isa. Ix. 17, Sept. ; but the text is here altered by Clement. The
LXX. have " I will give thy rulers in peace, and thy oversee»s in
righteousness."

'■ Num. xii. 10; Heb. iii. 5.

12 Literally, " every tribe being written according to its name."

•3 See Num. xvii.

THE FIRST EPISTLE OF CLEMENT.

the name of the true and only God might be
glorified ; to whom be glory for ever and ever.
Amen.

CHAP. XLIV. THE ORDINANCES OF THE APOSTLES,

THAT THERE MIGHT BE NO CONTENTION RE-
SPECTING THE PRIESTLY OFFICE.

Our apostles also knew, through our Lord
Jesus Christ, and there would be strife on ac-
count of the office ' of the episcopate. For this
reason, therefore, inasmuch as they had obtained
a perfect fore-knowledge of this, they appointed
those [ministers] already mentioned, and after-
wards gave instructions,^ that when these should
fall asleep, other approved men should succeed
them in their ministry. We are of opinion,
therefore, that those appointed by them,^ or
afterwards by other eminent men, with the • con-
sent of 'the whole Church, and who have blame-
lessly served the flock of Christ in a humble,
peaceable, and disinterested spirit, and have for
a long time possessed the good opinion of all,
cannot be justly dismissed from the ministry.
For our sin will not be small, if we eject from
the episcopate '* those who have blamelessly and
holily fulfilled its duties. 5 Blessed are those
presbyters who, having finished their course be-
fore now, have obtained a fruitful and perfect
departure [from this world] ; for they have no
fear lest any one deprive them of the place now
appointed them. But we see that ye have re-
moved some men of excellent behaviour from
the ministry, which they fulfilled blamelessly and
with honour.

CHAP. XLV. IT IS THE PART OF THE WTCKED

TO VEX THE RIGHTEOUS.

Ye are fond of contention, brethren, and full
of zeal about things which do not pertain to
salvation. Look carefully into the Scriptures,
which are the true utterances of the Holy Spirit.
Obser\'e ^ that nothing of an unjust or counter-
feit character is written in them. There ^ you
will not find that the righteous were cast off by
men who themselves were holy. The righteous
.were indeed persecuted, but only by the wicked.
They were cast into prison, but only by the un-
holy ; they were stoned, but only by transgress-
ors ; they were slain, but only by the accursed,
and such as had conceived an unrighteous envy

1 Literally, " on account of the title of the oversight." Some
understand this to mean, " in regard to the dignity of the episco-
pate; " and others simply, " on account of the oversight."

2 The meaning of this passage is much controverted. Some ren-
der, " left a list of other approved persons; " while others translate the
unusual word cTrifo/iij}, which causes the difficulty, by " testamentary
direction," and many others deem the text corrupt. We have given
what seems the simplest version of the text as it stands. [Comp.
the versions of Wake, Chevallier, and others.]

3 i.e., the apostles.

* Or, " oversight."

* Literally, " presented the offerings."

* Or, " Ye perceive."
7 Or, " For."

against them. Exposed to such sufferings, they
endured them gloriously. For what shall we
say, brethren ? Was Daniel ^ cast into the den
of lions by such as feared God ? Were Ananias,
and Azarias, and Mishael shut up in a furnace 9
of fire by those who observed '° the great and
glorious worship of the Most High ? Far from
us be such a thought ! Who, then, were they
that did such things? The hateful, and those
full of all wickedness, were roused to such a
pitch of fury, that they inflicted torture on those
who served God with a holy and blameless pur-
pose [of heart], not knowing that the Most
High is the Defender and Protector of all such
as with a^ure conscience venerate " His all-ex-
cellent name ; to whom be glory for ever and
ever. Amen. But they who with confidence
endured [these things] are now heirs of glory
and honour, and have been exalted and made
illustrious '^ by God in their memorial for ever
and ever. Amen.

CHAP. XLVI. — LET US CLEAVE TO THE RIGHTEOUS :
YOUR STRIFE IS PERNICIOUS.

Such examples, therefore, brethren, it is right
that we should follow ; '^ since it is written,
" Cleave to the holy, for those that cleave to
them shall [themselves] be made holy." '•♦ And
again, in another place, [the Scripture] saith,
" With a harmless man thou shalt prove '5 thy-
self harmless, and with an elect man thou shalt
be elect, and with a perverse man thou shalt
show '^ thyself perverse." ^^ Let us cleave, there-
fore, to the innocent and righteous, since these
are the elect of God. Why are there strifes,
and tumults, and divisions, and schisms, and
wars '^ among you? Have we not [all] one God
and one Christ? Is there not one Spirit of
grace poured out upon us ? And have we not
one calling in Christ? "^ Why do we divide and
tear to pieces the members of Christ, and raise
up strife against our own body, and have reached
such a height of madness as to forget that " we
are members one of another?"^" Remember
the words of our Lord Jesus Christ, how^' He
said, "Woe to that man [by whom^' offences
come] ! It were better for him that he had
never been born, than that he should cast a
stumbling-block before one of my elect. Yea,
it were better for him that a millstone should be

8 Dan. vi. 16.

9 Dan. iii. 20.

'° Literally, "worshipped."

" Literally, " serve."

12 Or, " lifted up."

" Literally, " To such examples it is right that we should cleave."

'* Not found in Scripture.

'5 Literally, "be."

'6 Or, " thou wilt overthrow."

'7 Ps. xviii. 25, 26.

'8 Or, " war." Comp. James iv. i.

•9 Comp. Eph. iv. 4-6.

2° Rom. xvii. 5.

21 This clause is wanting in the text.

THE FIRST EPISTLE OF CLEMENT.

hung about [his neck], and he should be sunk
in the depths of the sea, than that he should
cast a stumbling-block before one of my little
ones.' Your schism has subverted [the faith of]
many, has discouraged many, has given rise to
doubt in many, and has caused grief to us all.
And still your sedition continueth.

CHAP. XLVII. — YOUR RECENT DISCORD IS WORSE
THAN THE FORMER WHICH TOOK PLACE IN THE
TIMES OF PAUL.

Take up the epistle of the blessed Apostle
Paul. What did he write to you at the time
when the Gospel first began to be preached ? ^
Truly, under the inspiration ^ of the Spirit, he
wrote to you concerning himself, and Cephas,
and Apollos,'' because even then parties 5 had
been formed among you. But that inclination
for one above another entailed less guilt upon
you, inasmuch as your partialities were then
shown towards apostles, already of high reputa-
tion, and towards a man whom they had ap-
proved. But now reflect who those are that have
perverted you, and lessened the renown of your
far-famed brotherly love. It is disgraceful, be-
loved, yea, highly disgraceful, and unworthy of
your Christian profession,^ that such a thing
should be heard of as that the most stedfast and
ancient Church of the Corinthians should, on
account of one or two persons, engage in sedi-
tion against its presbyters. And this rumour has
reached not only us, but those also who are
unconnected ? with us ; so that, through your
infatuation, the name of the Lord is blasphemed,
while danger is also brought upon yourselves.

CHAP. XLVin. LET US RETURN TO THE PRAC-
TICE OF BROTHERLY LOVE.

Let us therefore, with all haste, put an end *
to this [state of things] ; and let us fall down
before the Lord, and beseech Him with tears,
that He would mercifully ' be reconciled to us,
and restore us to our former seemly and holy
practice of brotherly love. For [such conduct]
is the gate of righteousness, which is set open
for the attainment of life, as it is written, " Open
to me the gates of righteousness ; I will go in by
them, and will praise the Lord : this is the gate
of the Lord : the righteous shall enter in by it." '°
Although, therefore, many gates have been set
open, yet this gate of righteousness is that gate
in Christ by which blessed are all they that have

' Comp. Matt, xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2.

" Literally, " in the beginning of the Gospel." [Comp. Philipp.

3 Or, " spiritually."

* I Cor. lii. 13, etc.

5 Or, " inclinations for one above another."

* Literally, " of conduct in Christ."

' Or, " aliens from us," i.e., the Gentile*.

* Literally, " remove."

9 Literally, " becoming merciful."
•*" Ps. cxviii. 19, ao.

entered in and have directed their way in holi-
ness and righteousness, doing all things without
disorder. Let a man be faithful : let him be
powerful in the utterance of knowledge ; let him
be wise in judging of words ; let him be pure
in all his deeds ; yet the more he seems to be
superior to others [in these respects], the more
humble-minded ought he to be, and to seek the
common good of all, and not merely his own
advantage.

CHAP. XLIX. THE PRAISE OF LOVE.

Let him who has love in Christ keep the com-
mandments of Christ. Who can describe the
[blessed] bond of the love of God? What man
is able to tell the excellence of its beauty, as it
ought to be told? The height to which love
exalts is unspeakable. Love unites us to God.
Love covers a multitude of sins." Love beareth
all things, is long-suffering in all things.'^ There
is nothing base, nothing arrogant in love. Love
admits of no schisms : love gives rise to no sedi-
tions : love does all things in harmony. By love
have all the elect of God been made perfect ;
without love nothing is well-pleasing to God. In
love has the Lord taken us to Himself. On ac-
count of the Love he bore us, Jesus Christ our
Lord gave His blood for us by the will of God ;
His flesh for our flesh, and His soul for our
souls. 'J

CHAP. L. LET US PRAY TO BE THOUGHT WOR-
THY OF LOVE.

Ye see, beloved, how great and wonderful a
thing is love, and that there is no declaring its
perfection. Who is fit to be found in it, except
such as God has vouchsafed to render so ? Let
us pray, therefore, and imploije of His mercy, that
we may live blameless in love, free from all
human partialities for one above another. All
the generations from Adam even unto this day
have passed away ; but those who, through the
grace of God, have been made perfect in love,
now possess a place among the godly, and shall
be made manifest at the revelation ''♦ of the king-
dom of Christ. For it is written, " Enter into
thy secret chambers for a little time, until my
wrath and fury pass away ; and I will remember
a propitious '5 day, and will raise you up out of
your graves." '^ Blessed are we, beloved, if we
keep the commandments of God in the harmony
of love ; that so through love our sins may be
forgiven us. For it is written, " Blessed are they
whose transgressions are forgiven, and whose sins
are covered. Blessed is the man whose sin

" James v. 20; i Pet. iv. 8.

** Comp. I Cor. xiii. 4, etc.

>3 rComp. Irenzus, v. i ; also Mathetes, £p. to Diognettis, cap. iz.]

>< Literally, " visiution."

>5 Or, " good."

" Ita. xxvi. BO.

THE FIRST EPISTLE OF CLEMENT.

the Lord will not impute to him, and in whose
mouth there is no guile." ' This blessedness
Cometh upon those who have been chosen by
God through Jesus Christ our Lord ; to whom
be glory for ever and ever. Amen.

CHAP. LI. LET THE PARTAKERS IN STRIFE AC-
KNOWLEDGE THEIR SINS.

Let US therefore implore forgiveness for all
those transgressions which through any [sug-
gestion] of the adversary we have committed.
And those who have been the leaders of sedition
and disagreement ought to have respect ^ to the
common hope. For such as live in fear and love
would rather that they themselves than their
neighbours should be involved in suffering. And
they prefer to bear blame themselves, rather than
that the concord which has been well and
piously 3 handed down to us should suffer. For
it is better that a man should acknowledge his
transgressions than that he should harden his
heart, as the hearts of those were hardened who
stirred up sedition against Moses the servant of
God, and whose condemnation was made mani-
fest [unto all]. For they went down alive into
Hades, and death swallowed them up.-* Pharaoh
with his army and all the princes of Egypt, and
the chariots with their riders, were sunk in the
depths of the Red Sea, and perished,^ for no
other reason than that their foolish hearts were
hardened, after so many signs and wonders had
been wrought in the land of Egypt by Moses the
servant of God.

CHAP. LII. SUCH A CONFESSION IS PLEASING TO

GOD.

The Lord, brethren, stands in need of noth-
ing ; and He desires nothing of any one, except
that confession be made to Him. For, says the
elect David, " I will confess unto the Lord ; and
that will please Him more than a young bullock
that hath horns and hoofs. Let the poor see it,
and be glad." ^ And again he saith, " Offer ^
unto God the sacrifice of praise, and pay thy
vows unto the Most High. And call upon Me
in the day of thy trouble : I will deliver thee,
and thou shalt glorify Me." ^ For " the sacrifice
of God is a broken spirit." 9

CHAP. LIII. THE LOVE OF MOSES TOWARDS HIS

PEOPLE.

Ye understand, beloved, ye understand well
the Sacred Scriptures, and ye have looked very

* Ps. xxxii. I, 2.
' Or, " look to."

3 Or, " righteously."

* Num. xvi.
5 Ex. xiv.

' Ps. Ixix. 31, 3a.
^ Or, " sacrifice."
« Ps. 1. 14, 15.
» Pi. li. 17.

earnestly into the oracles of God. Call then
these things to your remembrance. When Moses
went up into the mount, and abode there, with
fasting and humiliation, forty days and forty
nights, the Lord said unto him, " Moses, Moses,
get thee down quickly from hence ; for thy peo-
ple whom thou didst bring out of the land of
Egypt have committed iniquity. They have
speedily departed from the way in which I com-
manded them to walk, and have made to them-
selves molten images." '° And the Lord said
unto him, " I have spoken to thee once and
again, saying, I have seen this people, and, be-
hold, it is a stiff-necked people : let Me destroy
them, and blot out their name from under
heaven ; and I will make thee a great and won-
derful nation, and one much more numerous than
this." " But Moses said, " Far be it from Thee,
Lord : pardon the sin of this people ; else blot
me also out of the book of the living." '^ O mar-
vellous '3 love ! O insuperable perfection ! The
servant speaks freely to his Lord, and asks for-
giveness for the people, or begs that he himself
might perish ^* along with them.

CHAP. LIV. HE WHO IS FULL OF LOVE WILL INCUR

EVERY LOSS, THAT PEACE MAY BE RESTORED TO
THE CHURCH.

Who then among you is noble-minded? who
compassionate ? who full of love ? Let him de-
clare, " If on my account sedition and disagree-
ment and schisms have arisen, I will depart, I
will go away whithersoever ye desire, and I will
do whatever the majority 's commands ; only let
the flock of Christ live on terms of peace with
the presbyters set over it." He that acts thus
shall procure to himself great glory in the Lord ;
and every place will welcome '^ him. For " the
earth is the Lord's, and the fulness thereof." '7
These things they who live a godly life, that is
never to be repented of, both have done and
always will do.

CHAP. LV. EXAMPLES OF SUCH LOVE.

To bring forward some examples from among
the heathen : Many kings and princes, in times
of pestilence, when they had been instructed by
an oracle, have given themselves up to death, in
order that by their own blood they might deliver
their fellow-citizens [from destruction]. Many
have gone forth from their own cities, that so
sedition might be brought to an end within

'° Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

" Ex. xxxii. 9, etc.

'* Ex. xxxii. 32.

" Or, " mighty."

'■♦ Literally, " be wiped out."

'5 Literally, " the multitude." [Clement here puts words into the
mouth of the Corinthian presbyters. It has been strangely quoted to
strengthen a conjecture that he had humbly preferred Linus aad
Cletus when first called to preside.]

"> Or, " receive."

'7 Ps. xxiv. I ; I Cor. x. 26, a8.

THE FIRST EPISTLE OF CLEMENT.

them. We know many among ourselves who
have given themselves up to bonds, in order that
they might ransom others. Many, too, have
surrendered themselves to slavery, that with the
price ' which they received for themselves, they
might provide food for others. Many women
also, being strengthened by the grace of God,
have performed numerous manly exploits. The
blessed Judith, when her city was besieged,
asked of the elders permission to go forth into
the camp of the strangers ; and, exposing her-
self to danger, she went out for the love which
she bare to her country and people then be-
sieged ; and the Lord delivered Holofernes into
the hands of a woman.^ Esther also, being per-
fect in faith, exposed herself to no less danger,
in order to deliver the twelve tribes of Israel
from impending destruction. For with fasting
and humiliation she entreated the everlasting
God, who seeth all things ; and He, perceiving
the humility of her spirit, delivered the people
for whose sake she had encountered peril.^

CHAP. LVI. LET US ADMONISH AND CORRECT ONE

ANOTHER.

Let us then also pray for those who have
fallen into any sin, that meekness and humility
may be given to them, so that they may submit,
not unto us, but to the will of God. For in this
way they shall secure a fruitful and perfect re-
membrance from us, with sympathy for them,
both in our prayers to God, and our mention of
them to the saints."* Let us receive correction,
beloved, on account of which no one should
feel displeased. Those exhortations by which
we admonish one another are both good [in
themselves] and highly profitable, for they tend
to unite 5 us to the will of God. For thus saith
the holy Word : " The Lord hath severely chast-
ened me, yet hath not given me over to death." ^
" For whom the Lord loveth He chasteneth, and
scourgeth every son whom He receiveth." ^
" The righteous," saith it, " shall chasten me in
mercy, and reprove me ; but let not the oil of
sinners make fat my head." ^ And again he
saith, " Blessed is the man whom the Lord re-
proveth, and reject not thou the warning of the
Almighty. For He causes sorrow, and again
restores [to gladness] ; He woundeth, and His
hands make whole. He shall deliver thee in six
troubles, yea, in the seventh no evil shall touch
thee. In famine He shall rescue thee from
death, and in war He shall free thee from the

' Literally, " and having received their prices, fed others."
[Comp. Rom. xvi. 3, 4, and Phil. ii. 30.]

^ Judith viii. 30.

3 Esther vii., viii.

■* Literally, " there shall be to them a fruitful and perfect remem-
brance, with compassions both towards God and the saints."

5 Or, " they unite."

6 Ps. cxviii. 18.

7 Prov. iii. 12; Heb. xii. 6.
* Ps. cxli. 5.

power '^ of the sword. From the scourge of the
tongue will He hide thee, and thou shalt not
fear when evil cometh. Thou shalt laugh at the
unrighteous and the wicked, and shalt not be
afraid of the beasts of the field. For the wild
beasts shall be at peace with thee : then shalt
thou know that thy house shall be in peace, and
the habitation of thy tabernacle shall not fail.'°
Thou shalt know also that thy seed shall be
great, and thy children like the grass of the
field. And thou shalt come to the grave hke
ripened corn which is reaped in its season, or
like a heap of the threshing-floor which is gath-
ered together at the proper time."". Ye see,
beloved, that protection is afforded to those that
are chastened of the Lord ; for since God is
good. He corrects us, that we may be admon-
ished by His holy chastisement.

CHAP, LVn. LET THE AUTHORS OF SEDITION SUB-
MIT THEMSELVES.

Ye therefore, who laid the foundation of this
sedition, submit yourselves to the presbyters,
and receive correction so as to repent, bending
the knees of your hearts. Learn to be subject,
laying aside the proud and arrogant self-confi-
dence of your tongue. For it is better for you
that ye should occupy '^ a humble but honourable
place in the flock of Christ, than that, being
highly exalted, ye should be cast out from the
hope of His people. '^ For thus speaketh all-
virtuous Wisdom : '+ " Behold, I will bring forth
to you the words of My Spirit, and I will teach
you My speech. Since I called, and ye did not
hear ; I held forth My words, and ye regarded
not, but set at naught My counsels, and yielded
not at My reproofs ; therefore I too will laugh at
your destruction ; yea, I will rejoice when ruin
cometh upon you, and when sudden confusion
overtakes you, when overturning presents itself
like a tempest, or when tribulation and oppres-
sion fall upon you. For it shall come to pass,
that when ye call upon Me, I will not hear you ;
the wicked shall seek Me, and they shall not
find Me. For they hated wisdom, and did not
choose the fear of the Lord ; nor would they
listen to My counsels, but despised My reproofs.
Wherefore they shall eat the fruits of their own
way, and they shall be filled with their own un-
godliness." ... '5

9 Literally, " hand."

'° Literaiyy, " err " or " sin."

" Job V. 17-26.

*^ Literally, " to be found small and esteemed."

'3 Literally, " His hope." [It has been conjectured that eArrtSot
should be eTrauAiSos, and the reading, "out of the fold of his people."
See Chevallier.]

'< Prov. i. 23-31. [Often cited by this name in primitive writers.]

'5 Junius (Pat. Young), who examined the MS. before it was
bound into its present form, stated that a whole leaf was here lost.
The next letters that occur are ittoi-, which have been supposed to
indicate eln-oi' or iKiitov. Doubtless some passages quoted ky tho
ancients from the Epistle of Clement, and not now found in it, OO"
curred in the portion which has thus been lost.

THE FIRST EPISTLE OF CLEMENT.

CHAP. LVIII. BLESSINGS SOUGHT FOR ALL THAT

CALL UPON GOD.

May God, who seeth all things, and who is
the Ruler of all spirits and the Lord of all flesh
- — who chose our Lord Jesus Christ and us
through Him to be a peculiar ' people — grant
to every soul that calleth upon His glorious and
holy Name, faith, fear, peace, patience, long-suf-
fering, self-control, purity, and sobriety, to the
well-pleasing of His Name, through our High
Priest and Protector, Jesus Christ, by whom be
to Him glory, and majesty, and power, and
honour, both now and for evermore. Amen.

CHAP. LIX. THE CORINTHLANS ARE EXHORTED

SPEEDILY TO SEND BACK WORD THAT PEACE
HAS BEEN RESTORED. THE BENEDICTION.

Send back speedily to us in peace and with
joy these our messengers to you : Claudius
Ephebus and Valerius Bito, with Fortunatus :

I Comp. Tit. ii. 14.

that they may the sooner announce to us the
peace and harmony we so earnestly desire and
long for [among you], and that we may the
more quickly rejoice over the good order re-es-
tablished among you. The grace of our Lord
Jesus Christ be with you, and with all everywhere
that are the called of God through Him, by
whom be to Him glory, honour, power, majesty,
and eternal dominion,^ from everlasting to ever-
lasting.3 Amen.'*

2 Literally, " an eternal throne."

3 Literally, " From the ages to the ages of ages."
* [Note St. Clement's frequent doxologies.]

[N.B. — The language of Clement concerning the Western
progress of St. Paul (cap. v.) is our earliest postscript to his Scripture
biography. It is sufficient to refer the reader to the great works of
Conybeare and Howson, and of Mr. Lewin, on the Li/e and Epistles
of St. Paul. See more especially the valuable note of Lewin (vol.
ii. p. 294) which takes notice of the opinion of some learned men,
that the great Apostle of the Gentiles preached the Gospel in Britain.
The whole subject of St. Paul's relations with British Christians is
treated by Willianis, in his Antiqiiities of the Cyiiiry, with learning
and in an attractive manner. But the reader will find more ready
to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia
and Pudens (2 Tim x. 21), in his Lz/e and Epistles of St. Paul,
vol. ii. p. 392. See also Paley's Horce Paulime, p. 40. London,
i3m.]

INTRODUCTORY NOTE

TO THE

EPISTLE OF MATHETES TO DIOGNETUS.

[a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a
disciple ' of the Apostles," and I venture to adopt it as his name. It is about all we know of him,
and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for
several reasons, which I think scholars will approve: (i) It is full of the Pauline spirit, and
exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No
theory as to its date very much conflicts with that which I adopt, and it is sustained by good
authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians
employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the
temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of con-
verts to the Gospel with the more amiable and candid of their personal friends at this early
period.

Mathetes was possibly a catechumen of St. Paul or of one of the apostle's associates. I
assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in
the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated
to its proper place with the works falsely ascribed to St. Clement.

Altogether, the Epistle is a gem of purest ray ; and, while suggesting some difficulties as to
interpretation and exposition, it is practically clear as to argument and intent. Mathetes is,
perhaps, the first of the apologists.

The following is the original introductory notice of the learned editors and translators : —

The following interesting and eloquent Epistle is anonymous, and we have no clue whatever
as to its author. For a considerable period after its publication in 1592, it was generally ascribed
to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but
Semisch and others contend that it cannot possibly be his. In dealing with this question, we
depend entirely upon the internal evidence, no statement as to the authorship of the Epistle
having descended to us from antiquity. And it can scarcely be denied that the whole tone of the
Epistle, as well as special passages which it contains, points to some other writer than Justin.
Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed
to one who lived at a still earlier date in the history of the Church. Several internal argu-
ments have been brought forward in favour of this opinion. Supposing chap. xi. to be genuine,
it has been supported by the fact that the writer there styles himself "a disciple of the apostles."
But there is great suspicion that the two concluding chapters are spurious ; and even though

* a7roo'ToAioi< yevd^ti'ot /laSTjTTjs. Cap. xL

24 INTRODUCTORY NOTE.

admitted to be genuine, tlie expression ([uoted evidently admits of a different explanation from
that which implies the writer's personal acquaintance with the apostles : it might, indeed, be
adopted by one even at the present day. More weight is to be attached to those passages in
which the writer speaks of Christianity as still being a 7iew thing in the world. Expressions to
this effect occur in several places (chap, i., ii., ix.), and seem to imply that the author lived very
little, if at all, after the apostolic age. There is certainly nothing in the epistle which is incon-
jistent with this opinion ; and we may therefore believe, that in this beautiful composition wi
possess a genuine production of some apostolic man who lived not later than the beginning of the
second century.

The names of Clement of Rome and of ApoUos have both been suggested as those of the
probable author. Such opinions, however, are pure fancies, which it is perhaps impossible to
refute, but which rest on nothing more than conjecture. Nor can a single word be said as to the
person named Diognetus, to whom the letter is addressed. We must be content to leave both
points in hopeless obscurity, and simply accept the Epistle as written by an earnest and intelli-
gent Christian to a sincere inquirer among the Gentiles, towards the close of the apostolic age.

It is much to be regretted that the text is often so very doubtful. Only three mss. of the
Epistle, all probably exhibiting the same original text, are known to exist ; and in not a few pas-
sages the readings are, in consequence, very defective and obscure. But notwithstanding this
drawback, and the difficulty of representing the full force and elegance of the original, this
Epistle, as now presented to the English reader, can hardly fail to excite both his deepest interest
and admiration.

[N.B. — Interesting speculations concerning this precious work may be seen in Bunsen's
Hippolytiis a?id his Age, vol. i. p. i88. The learned do not seem convinced by this author, but
I have adopted his suggestion as to Diognetus the tutor of M. Aurelius.]

THE EPISTLE OF MATHETES TO DIOGNETUS.

CHAP. I. — OCCASION OF THE EPISTLE.

Since I see thee, most excellent Diognetus,
exceedingly desirous to learn the mode of wor-
shipping God prevalent among the Christians,
and inquiring very carefully and earnestly con-
cerning them, what God they trust in, and what
form of religion they observe,' so as all to look
down upon the world itself, and despise death,
while they neither esteem those to be gods that
are reckoned such by the Greeks, nor hold to
the superstition of the Jews ; and what is the
affection which they cherish among themselves ;
and why, in fine, this new kind or practice [of
piety] has only now entered into the world,^ and
not long ago ; I cordially welcome this thy de-
sire, and 1 implore God, who enables us both to
speak and to hear, to grant to me so to speak,
that, above all, I may hear you have been edi-
fied,3 and to you so to hear, that I who speak
may have no cause of regret for having done so.

CHAP. II. — THE VANITY OF IDOLS.

Come, then, after you have freed* yourself
from all prejudices possessing your mind, and
laid aside what you have been accustomed to,
as something apt to deceive s you, and being
made, as if from the beginning, a new man, inas-
much as, according to your own confession, you
are to be the hearer of a new [system of] doc-
trine ; come and contemplate, not with your eyes
only, but with your understanding, the substance
and the form ^ of those whom ye declare and
deem to be gods. Is not one of them a stone
similar to that on which we tread ? Is ' not a
second brass, in no way superior to those vessels
which are constructed for our ordinary use ? Is
not a third wood, and that already rotten ? Is
not a fourth silver, which needs a man to watch
it, lest it be stolen? Is not a fifth iron, con-

' Literally, " trusting in what God, etc., they look down."

^ Or, " life."

3 Some read, " that you by hearing may be edified."

* Or, " purified."
5 Literally, " which is deceiving."

* Literally, " of what substance, or of what form."
' Some make this and the following clauses affirmative instead of

interrogative. |

sumed by rust? Is not a sixth earthenware, in
no degree more valuable than that which is
formed for the humblest purposes ? Are not all
these of corruptible matter? Are they not fab-
ricated by means of iron and fire ? Did not the
sculptor fashion one of them, the brazier a sec-
ond, the silversmith a third, and the potter a
fourth? Was not every one of them, before
they were formed by the arts of these [workmen]
into the shape of these [gods], each in its ^ own
way subject to change ? Would not those things
which are now vessels, formed of the same ma-
il terials, become like to such, if they met with the
same artificers? Might not these, which are
now worshipped by you, again be made by men
vessels similar to others ? Are they not all deaf?
Are they not blind ? Are they not without life ?
Are they not destitute of feeling ? Are they not
incapable of motion ? Are they not all liable to
rot ? Are they not all corruptible ? These things
ye call gods ; these ye serve ; these ye worship ;
and ye become altogether like to them. For
this reason ye hate the Christians, because they
do not deem f/iese to be gods. But do not ye
yourselves, who now think and suppose [such to
be gods], much more cast contempt upon them
than they [the Christians do] ? Do ye not muck
more mock and insult them, when ye worship
those that are made of stone and earthenware,
without appointing any persons to guard them ;
but those made of silver and gold ye shut up by
night, and appoint watchers to look after them
by day, lest they be stolen ? And by those gifts
which ye mean to present to them, do ye not, if
they are possessed of sense, rather punish [than
honour] them ? But if, on the other hand, they
are destitute of sense, ye convict them of this
fact, while ye worship them with blood and the
smoke of sacrifices. Let any one of you suffer
such indignities ! 9 Let any one of you endure
to have such things done to himself ! But not a
single human being will, unless compelled to it,

8 The text is here corrupt. Several attempts at emendation hav«
been made, but without any marked success.

9 Some read, " Who of you would tolerate these things? " etc.

THE EPISTLE TO DIOGNETUS.

endure such treatment, since he is endowed with
sense and reason. A stone, however, readily
bears it, seeing it is insensible. Certainly you
do not show [by your ' conduct] that he [your
God] is possessed of sense. And as to the fact
that Christians are not accustomed to serve such
gods, I might easily find many other things to
say ; but if even what has been said does not
seem to any one sufficient, I deem it idle to say
anything further.

CHAP. III. SUPERSTITIONS OF THE JEWS.

And next, I imagine that you are most desir-
ous of hearing something on this point, that the
Christians do not obsen'e the same forms of
divine worship as do the Jews. The Jews, then,
if they abstain from the kind of service above
described, and deem it proper to worship one
God as being Lord of all, [are right] ; but if
they offer Him worship in the way which we
have described, they greatly err. For while the
Gentiles, by offering such things to those that
are destitute of sense and hearing, furnish an
example of madness ; they, on the other hand,
by thinking to offer these things to God as if He
needed them, might justly reckon it rather an
act of folly than of divine worship. For He
that made heaven and earth, and all that is there-
in, and gives to us all the things of which we
stand in need, certainly requires none of those
things which He Himself bestows on such as
think of furnishing them to Him. But those
who imagine that, by means of blood, and the
smoke of sacrifices and burnt-offerings, they
offer sacrifices [acceptable] to Him, and that
by such honours they show Him respect, — these,
by^ supposing that they can give anything to
Him who stands in need of nothing, appear to
me in no respect to differ from those who studi-
ously confer the same honour on things destitute
of sense, and which therefore are unable to en-
joy such honours.

CHAP. IV. — THE OTHER OBSERVANCES OF THE JEWS.

But as to their scrupulosity concerning meats,
and their superstition as respects the Sabbaths,
and their boasting about circumcision, and their
fancies about fasting and the new moons, which
are utterly ridiculous and unworthy of notice, —
I do not 3 think that you require to learn any-
thing from me. For, to accept some of those
things which have been formed by God for the
use of men as properly formed, and to reject
others as useless and redundant, — how can this

' The text is here uncertain, and the sense obscure. The mean-
ing seems to be, that by sprinkling their gods with blood, etc., they
tended to prove that these were not possessed of sense.

* The text is here very doubtful. We have followed that adopted
by most critics.

J Otto, resting on MS. authority, omits the negative, but the sense
<cems to require its insertion.

be lawful ? And to speak falsely of God, as if
He forbade us to do what is good on the Sabbath-
days, — how is not this impious ? And to glory
in the circumcision ■♦ of the flesh as a proof of
election, and as if, on account of it, they were
specially beloved by God, — how is it not a sub-
ject of ridicule? And as to their observing
months and days,5 as if waiting upon ^ the stars
and the moon, and their distributing,^ according
to their own tendencies, the appointments of
God, and the vicissitudes of the seasons, some
for festivities,** and others for mourning, — who
would deem this a part of divine worship, and
not much rather a manifestation of folly? I
suppose, then, you are sufficiently convinced
that the Christians properly abstain from the
vanity and error common [to both Jews and
Gentiles], and from the busy-body spirit and
vain boasting of the Jews ; but you must not
hope to learn the mystery of their peculiar mode
of worshipping God from any mortal.

CHAP. v. THE MANNERS OF THE CHRISTIANS.

For the Christians are distinguished from other
men neither by country, nor language, nor the
customs which they observe. For they neither
inhabit cities of their own, nor employ a pecul-
iar form of speech, nor lead a life which is
marked out by any singularity. The course of
conduct which they follow has not been devised
by any speculation or deliberation of inquisitive
men ; nor do they, like some, proclaim them-
selves the advocates of any merely human
doctrines. But, inhabiting Greek as well as bar-
barian cities, according as the lot of each of
them has determined, and following the customs
of the natives in respect to clothing, food, and
the rest of their ordinary conduct, they display
to us their wonderful and confessedly striking ^
method of life. They dwell in their own coun-
tries, but simply as sojourners. As citizens, they
share in all things with others, and yet endure
all things as if foreigners. Every foreign land
is to them as their native country, and every
land of their birth as a land of strangers. They
marry, as do all [others] ; they beget children ;
but they do not destroy their offspring. '° They

* Literally, " lessening."
5 Comp. Gal. iv. lo.

* This seems to refer to the practice of the Jews in fixing the be-
ginning of the day, and consequently of the Sabbath,A'om the rising
of the stars. They used to say, that when three stars of moderate
magnitude appeared, it was night; when two, it was twilight; and
when only one, that day had not yet departed. It thus came to pass
(according to their night-day (yv\6-i\iLt(tov) reckoning), that who-
soever engaged in work on the evening of Friday, the beginning of
the Sabbath, after three stars of moderate size were visible, was held
to have sinned, and had to present a trespass-offering; and so on, ac-
cording to the fanciful rule described.

7 Otto supplies the lacuna which here occurs in the Mss. so as to
read fcaTaSioipetv.

* The great festivals of the Jews are here referred to on the one
hand, and the day of atonement on the other.

9 Literally, " paradoxical."
•° Literally, " cast away foetuses."

THE EPISTLE TO DIOGNETUS.

have a common table, but not a common bed.'
They are in the flesh, but they do not Hve after
the flesh.^ They pass their days on earth, but
they are citizens of heaven.^ They obey the
prescribed laws, and at the same time surpass
the laws by their lives. They love all men, and
are persecuted by all. They are unknown and
condemned ; they are put to death, and restored
to life.'* They are poor, yet make many rich ; 5
they are in lack of all things, and yet abound
in all ; they are dishonoured, and yet in their
very dishonour are glorified. They are evil
spoken of, and yet are justified ; they are re-
viled, and bless ; ^ they are insulted, and repay
the insult with honour ; they do good, yet are
punished as evil-doers. When punished, they
rejoice as if quickened into life ; they are as-
sailed by the Jews as foreigners, and are per-
secuted by the Greeks ; yet those who hate
them are unable to assign any reason for their
hatred.

CHAP. VI. — THE RELATION OF CHRISTIANS TO THE

Vi^ORLD.

To sum up all in one word — what the soul
is in the body, that are Christians in the world.
The soul is dispersed through all the members
of the body, and Christians are scattered through
all the cities of the world. The soul dwells in
the body, yet is not of the body ; and Chris-
tians dwell in the world, yet are not of the
world.7 The invisible soul is guarded by the
visible body, and Christians are known indeed
to be in the world, but their godliness remains
invisible. The flesh hates the soul, and wars
against it,^ though itself suffering no injury, be-
cause it is prevented from enjoying pleasures ;
the world also hates the Christians, though in
nowise injured, because they abjure pleasures.
The soul loves the flesh that hates it, and [loves
also] the members ; Christians likewise love
those that hate them. The soul is imprisoned
in the body, yet preserves ^ that very body ; and
Christians are confined in the world as in a
prison, and yet they are the preservers ^ of the
world. The immortal soul dwells in a mortal
tabernacle ; and Christians dwell as sojourners
in corruptible [bodies] , looking for an incorrup-
tible dwelling '° in the heavens. The soul, when
but ill-provided with food and drink, becomes
better; in like manner, the Christians, though
subjected day by day to punishment, increase

' Otto omits " bed," which is an emendation, and gives the sec-
ond " common " the sense of unclean.

* Comp. 2 Cor. X. 3.

* Comp. Phil. iii. ao.

* Comp. 2 Cor. vi. 9.
' Comp. 2 Cor. vi. 10.

* Comp. 2 Cor. iv. 12.
' John xvii. 11, 14, 16.

* Comp. I Pet. ii. 11.

9 Literally, " keeps together."
'° Literally, " incorruption."

the more in number." God has assigned them
this illustrious position, which it were unlawful
for them to forsake.

CHAP. VII. — THE MANIFESTATION OF CHRIST.

For, as I said, this was no mere earthly inven-
tion which was delivered to them, nor is it a
mere human system of opinion, which they
judge it right to preserve so carefully, nor has a
dispensation of mere human mysteries been com-
mitted to them, but truly God Himself, who is
almighty, the Creator of all things, and invisible,
has sent from heaven, and placed among men,
[Him who is] the truth, and the holy and in-
comprehensible Word, and has firmly estab-
lished Him in their hearts. He did not, as one
might have imagined, send to men any servant,
or angel, or ruler, or any one of those who bear
sway over earthly things, or one of those to
whom the government of things in the heavens
has been entrusted, but the very Creator and
Fashioner of all things — by whom He made
the heavens — by whom he enclosed the sea
within its proper bounds — whose ordinances "
all the stars '^ faithfully observe — from whom
the sun '■♦ has received the measure of his daily
course to be observed 'S — whom the moon obeys,
being commanded to shine in the night, and
whom the stars also obey, following the moon
in her course ; by whom all things have been
arranged, and placed within their proper limits,
and to whom all are subject — the heavens and
the things that are therein, the earth and the
things that are therein, the sea and the things
that are therein — fire, air, and the abyss — - the
things which are in the heights, the things which
are in the depths, and the things which lie be-
tween. This [messenger] He sent to them.
Was it then, as one '^ might conceive, for the
purpose of exercising tyranny, or of inspiring
fear and terror? By no means, but under the
influence of clemency and meekness. As a king
'sends his son, who is also a king, so sent He
Him ; as God '^ He sent Him ; as to men He
sent Him ; as a Saviour He sent Him, and as
seeking to persuade, not to compel us ; for vio-
lence has no place in the character of God. As
calling us He sent Him, not as vengefuUy pur-
suing us ; as loving us He sent Him, not as
judging us. For He will yet send Him to judge
us, and who shall endure His appearing? '**,..
Do you not see them exposed to wild beasts,

" Or, " though punished, increase in number daily."

'2 Literally, " mysteries."

'3 Literally, " elements."

'* The word " sun," though omitted in the mss., should manifestly
be inserted.

's Literally, " has received to observe."

I* Literally, " one of men."

'7 " God " here refers to the person sent.

" [Comp. Mai. iii. 2. The Old Testament is frequently in mind,
if not expressly quoted by Mathetes.] A considerable gap here
occurs in the MSS.

THE EPISTLE TO DIOGNETUS.

that they may be persuaded to deny the Lord,
and yet not overcome? Do you not see that
the more of them are punished, the greater
becomes the number of the rest? This does
not seem to be the work of man : this is the
power of God ; these are the evidences of His
manifestation.

CHAP. vni. — THE MISERABLE STATE OF MEN BE-
FORE THE COMING OF THE WORD.

For, who of men at all understood before
His coming what God is? Do you accept of
the vain and silly doctrines of those who are
deemed trustworthy philosophers? of whom
some said that fire was God, calling that God to
which they themselves were by and by to come ;
and some water ; and others some other of the
elements formed by God. But if any one of
these theories be worthy of approbation, every
one of the rest of created things might also be
declared to be God. But such declarations are
simply the startling and erroneous utterances of
deceivers ; ' and no man has either seen Him,
or made Him known,^ but He has revealed
Himself. And He has manifested Himself
through faith, to which alone it is given to be-*^
hold God. For God, the Lord and Fashioner
of all things, who made all things, and assigned
them their several positions, proved Himself not
merely a friend of mankind, but also long-suffer-
ing [in His dealings with them.] Yea, He was
always of such a character, and still is, and will
ever be, kind and good, and free from wrath,
and true, and the only one who is [absolutely]
good ; ^ and He formed in His mind a great and
unspeakable conception, which He communi-
cated to His Son alone. As long, then, as He
held and preserved His own wise counsel in
concealment,'' He appeared to neglect us, and
to have no care over us. But after He revealed
and laid open, through His beloved Son, the
things which had been prepared from the begin-
ning, He conferred every blessing 5 all at once
upon us, so that we should both share in His
benefits, and see and be active^ [in His ser-
vice]. Who of us would ever have expected
these things? He was aware, then, of all things
in His own mind, along with His Son, according
to the relation ^ subsisting between them.

CHAP. IX.

•WHY THE SON WAS SENT SO LATE,

As long then as the former time^ endured,

' Literally, " these things are the marvels and error

2 Or, " known Him."

3 Comp. Matt. xix. 17.

* Literally, " in a mystery."
5 Literally, " all things."

* The sense is here very obscure
Otto, who fills up the lacuna in the MS. as above
" to see, and to handle Him."

7 Literally, " economically."

* Otto refers for a like contrast between these two times to Rom.
iii. 21-26, v. 2o, and Gal. iv. 4. [Comp. Acts xvii. 30.]

We have followed the text of
Others have,

He permitted us to be borne along by unruly
impulses, being drawn away by the desire of
pleasure and various lusts. This was not that
He at all delighted in our sins, but that He sim-
ply endured them ; nor that He approved the
time of working iniquity which then was, but
that He sought to form a mind conscious of
righteousness,^ so that being convinced in that
time of our unworthiness of attaining life through
our own works, it should now, through the kind-
ness of God, be vouchsafed to us ; and having
made it manifest that in ourselves we were un-
able to enter into the kingdom of God, we might
ithrough the power of God be made able. But
when our wickedness had reached its height,
and it had been clearly shown that its reward,""
punishment and death, was impending over us ;
and when the time had come which God had
before appointed for manifesting His own kind-
ness and power, how" the one love of God,
through exceeding regard for men, did not
regard us with hatred, nor thrust us away, nor
remember our iniquity against us, but showed
great long-suffering, and bore with us,'^ He Him-
self took on Him the burden of our iniquities.
He gave His own Son as a ransom for us, the
holy One for transgressors, the blameless One
for the wicked, the righteous One for the un-
righteous, the incorruptible One for the corrupti-
ble, the immortal One for them that are mortal.
For what other thing was capable of covering
our sins than His righteousness ? By what other
one was it possible that we, the wicked and un-
godly, could be justified, than by the only Son
of God ? O sweet exchange ! O unsearchable
operation ! O benefits surpassing all expecta-
tion ! that the wickedness of many should be hid
in a single righteous One, and that the righteous-
ness of One should justify many transgressors ! '^
Having therefore convinced us in the former
time '•♦ that our nature was unable to attain to
life, and having now revealed the Saviour who is
able to save even those things which it was [for-
merly] impossible to save, by both these facts
He desired to lead us to trust in His kind-
ness, to esteem Him our Nourisher, Father,
Teacher, Counsellor, Healer, our Wisdom, Light,
Honour, Glory, Power, and Life, so that we
should not be anxious '5 concerning clothing and
food.

9 The reading and sense are doubtful.

''' Both the text and rendering are here somewhat doubtful, but
the sense will in any case be much the same.

" ^L-lny variations here occur in the w.iy in which the lacuna
of the Mss. is to be supplied. They do not, however, greatly affect
the meaning.

'2 In the MS. " saying" is here inserted, as i( the words had been
regarded as a quotation from Isa. liii. ii.

" [See Bossuet, who quotes it as from Justin Martyr (Tom. iii.
p. 171). Sermon on the Circumcision.]

■< That is, before Christ appeared.

'5 Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, ex-
pounds a most practical text with comprehensive views.]

THE EPISTLE TO DIOGNETUS.

CK-VP. X. THE BLESSINGS THAT WILL FLOW FROM

FAITH.

If you also desire [to possess] this faith, you
hkewise shall receive first of all the knowledge
of the Father.' For God has loved mankind,
on whose account He made the world, to whom
He rendered subject all the things that are in
it,^ to whom He gave reason and understanding,
to whom alone He imparted the privilege of
looking upwards to Himself, whom He formed
after His own image, to whom He sent His
only-begotten Son, to whom He has promised a
kingdom in heaven, and will give it to those
who have loved Him. And when you have
attained this knowledge, with what joy do you
think you will be filled ? Or, how will you love
Him who has first so loved you? And if you
love Him, you will be an imitator of His kind-
ness. And do not wonder that a man may be-
come an imitator of God. He can, if he is
willing. For it is not by ruling over his neigh-
bours, or by seeking to hold the supremacy over
those that are weaker, or by being rich, and
showing violence towards those that are inferior,
that happiness is found ; nor can any one by
these things become an imitator of God. But
these things do not at all constitute His majesty.
On the contrary he who takes upon himself the
burden of his neighbour ; he who, in whatsoever
respect he may be superior, is ready to benefit
another who is deficient ; he who, whatsoever
things he has received from God, by distributing
these to the needy, becomes a god to those
who receive [his benefits] : he is an imitator of
God. Then thou shalt see, while still on earth,
that God in the heavens rules over [the uni-
verse] ; then thou shalt begin to speak the mys-
teries of God ; then shalt thou both love and
admire those that suffer punishment because
they will not deny God ; then shalt thou con-
demn the deceit and error of the world when
thou shalt know what it is to live truly in heaven,
when thou shalt despise that which is here es-
teemed to be death, when thou shalt fear what
is truly death, which is reserved for those who
shall be condemned to the eternal fire, which
shall afflict those even to the end that are com-
mitted to it. Then shalt thou admire those who
for righteousness' sake endure the fire that is
but for a moment, and shalt count them happy
when thou shalt know [the nature of] that fire.

CHAP. XI. — THESE THINGS ARE WORTHY TO BE
KNOWN AND BELIEVED.

I do not speak of things strange to me, nor
do I aim at anything inconsistent with right

' Thus Otto supplies the lacuna; others conjecture somewhat
different supplements.

' So Bohl. Sylburgius and Otto read, " in the earth."

reason ; ^ but having been a disciple of the
Apostles, I am become a teacher of the Gen-
tiles. I minister the things delivered to me to
those that are disciples worthy of the truth.
For who that is rightly taught and begotten by
the loving ■♦ Word, would not seek to learn accu-
rately the things which have been clearly shown
by the Word to His disciples, to whom the
Word being manifested has revealed them,
speaking plainly [to them], not understood in-
deed by the unbelieving, but conversing with the
disciples, who, being esteemed faithful by Him,
acquired a knowledge of the mysteries of the
Father ? For which 5 reason He sent the Word,
that He might be manifested to the world ; and
He, being despised by the people [of the Jews],
was, when preached by the Apostles, believed on
by the Gentiles.^ This is He who was from the
beginning, who appeared as if new, and was
found old, and yet who is ever born afresh in
the hearts of the saints. This is He who, being
from everlasting, is to-day called ^ the Son ;
through whom the Church is enriched, and
grace, widely spread, increases in the saints,
furnishing understanding, , revealing mysteries,
announcing times, rejoicing over the faithful,
giving** to those that seek, by whom the limits
of faith are not broken through, nor the boun-
daries set by the fathers passed over. Then the
fear of the law is chanted, and the grace of the
prophets is known, and the faith of the gospels
is established, and the tradition of the Apostles
is preserved, and the grace of the Church exults ;
which grace if you grieve not, you shall know
those things which the Word teaches, by whom
He wills, and when He pleases. For whatever
things we are moved to utter by the will of the
Word commanding us, we communicate to you
with pains, and from a love of the things that
have been revealed to us.

CHAP. XII. — THE IMPORTANCE OF KNOWLEDGE TO
TRUE SPIRITUAL LIFE.

When you have read and carefully listened to
these things, you shall know what God bestows
on such as rightly love Him, being made [as ye
are] a paradise of delight, presenting 9 in your-
selves a tree bearing all kinds of produce and
flourishing well, being adorned with various
fruits. For in this place '° the tree of knowledge
and the tree of life have been planted ; but it is
not the tree of knowledge that destroys — it

3 Some render, " nor do I rashly seek to persuade others."
* Some propose to read, " and becoming a friend to the Word."
5 It has been proposed to connect this with the preceding sen-
tence, and read, " have known the mysteries of the Father, viz., for
what purpose He sent the Word,"
^ [Corap. I Tim. iii. i6.]

7 Or, " esteemed."

8 Or, "given."

9 Literally, "bringing forth."
10 That is, in Paradise.

THE EPISTLE TO DIOGNETUS.

is disobedience that proves destnictive. Nor
truly are those words without significance which
are written, how God from the beginning planted-^
the tree of hfe in the midst of paradise, reveal-
ing through knowledge the way to life,' and
when those who were first formed did not use
this [knowledge] properly, they were, through
the fraud of the Serpent, stripped naked.^ For
neither can life exist without knowledge, nor is
knowledge secure without life. Wherefore both
were planted close together. The Apostle, per-
ceiving the force [of this conjunction], and blam-
ing that knowledge which, without true doctrine,
is admitted to influence life,^ declares, " Knowl-
edge puffeth up, but love edifieth." For he
who thinks he knows anything without true
knowledge, and such as is witnessed to by life,
knows nothing, but is deceived by the Serpent,
as not •♦ loving life. But he who combines knowl-

' Literally, " revealing life."

- Or, " deprived of it."

3 Literally, " knowledge without the truth of a command exer-
cised to life." See i Cot. viii. i.

* The MS. is here defective. Some read, " on account of the
loYC of liti."

edge with fear, and seeks after life, plants in
hope, looking for fruit. Let your heart be your
wisdom ; and let your life be true knowledge 5
inwardly received. Bearing this tree and dis-
playing its fruit, thou shalt always gather'' in
those things which are desired by God, which
the Serpent cannot reach, and to which decep-
tion does not approach ; nor is Eve then cor-
rupted,^ but is trusted as a virgin ; and salvation
is manifested, and the Apostles are filled with
understanding, and the Passover ^ of the Lord
advances, and the choirs 9 are gathered together,
and are arranged in proper order, and the Word
rejoices in teaching the saints, — by whom the
Father is glorified : to whom be glory for ever.
Amen.'"

s Or, " true word," or " reason."

* Or, " reap."

7 The meaning seems to be, that if the tree of true knowledge
and life be planted within you, you shall continue free from blemishes
and sins.

' [This looks like a reference to the Apocalypse, Rev. v. 9., xix.
7., XX. 5.]

9 [Here Bishop Wordsworth would read xA^poi, cites i Pet. v. 3,
and refers to Suicer (Lexicon) in voce icA^pos.]
•° [Note the Clement-like doxology.]

INTRODUCTORY NOTE

TO THE

EPISTLE OF POLYCARP TO THE PHILIPPIANS.

[a.d. 65-100-155.] The Epistle of Polycarp is usually made a sort of preface to those of
Ignatius, for reasons which will be obvious to the reader. Yet he was born later, and lived to a
much later period. They seem to have been friends from the days of their common pupilage
under St. John ; and there is nothing improbable in the conjecture of Usher, that he was the
" angel of the church in Smyrna," to whom the Master says, " Be thou faithful unto death, and I
will give thee a crown of life." His pupil Irenaeus gives us one of the very few portraits of an
apostolic man which are to be found in antiquity, in a few sentences which are a picture : " I
could describe the very place in which the blessed Polycarp sat and taught ; his going out and
coming in ; the whole tenor of his life ; his personal appearance ; how he would speak of the
conversations he had held with John and with others who had seen the Lord. How did he make
mention of their words and of whatever he had heard from them respecting the Lord." Thus he
unconsciously tantalizes our reverent curiosity. Alas ! that such conversations were not written
for our learning. But there is a wise Providence in what is withheld, as well as in the inestimable
treasures we have received.

Irenaeus will tell us more concerning him, his visit to Rome, his rebuke of Marcion, and inciden-
tal anecdotes, all which are instructive. The expression which he applied to Marcion is found in
this Epistle. Other facts of interest are found in the Martyrdom, which follows in these pages.
His death, in extreme old age under the first of the Antonines, has been variously dated ; but we
may accept the date we have given, as rendered probable by that of the Paschal question, which
he so lovingly settled with Anicetus, Bishop of Rome.

The Episde to the Philippians is the more interesting as denoting the state of that beloved
church, the firstborn of European churches, and so gready endeared to St. Paul. It abounds in
practical wisdom, and is rich in Scripture and Scriptural allusions. It reflects the spirit of St. John,
alike in its lamb-Hke and its aquiline features : he is as loving as the beloved disciple himself when
he speaks of Christ and his church, but "the son of thunder" is echoed in his rebukes of threat-
ened corruptions in faith and morals. Nothing can be more clear than his view of the doctrines
of grace ; but he writes like the disciple of St. John, though in perfect harmony with St. Paul's
hymn-like eulogy of Christian love.

The following is the original Introductory Notice : —

The authenticity of the following Epistle can on no fair grounds be questioned. It is abun-
dantly established by external testimony, and is also supported by the internal evidence. Irenaeus
says {Adv. Hcer., iii. 3) : "There is extant an Epistle of Polycarp written to the Philippians,
most satisfactory, from which those that have a mind to do so may learn the character of his

32 INTRODUCTORY NOTE.

faith," etc. This passage is embodied by Eusebius in his Ecclesiastical History (iv. 14) ; and in
another place the same writer refers to the Epistle before us as an undoubted production of Poly-
carp {Hist. EccL, iii. 36). Other ancient testimonies might easily be added, but are superfluous,
inasmuch as there is a general consent among scholars at the present day that we have in this
letter an authentic production of the renowned Bishop of Smyrna.

Of Polycarp's life little is known, but that little is highly interesting. Irenaeus was his disciple,
and tells us that " Polycarp was instructed by the apostles, and was brought into contact with
many who had seen Christ " i^Adv. Hcet., iii. 3 ; Euseb. Hist. EccL, iv. 14). There is also a very
graphic account given of Polycarp by Irenaeus in his Epistle to Florinus, to which the reader is
referred. It has been preserved by Eusebius {Hist. EccL, v. 20).

The Epistle before us is not perfect in any of the Greek mss. which contain it. But the chap-
ters wanting in Greek are contained in an ancient Latin version. While there is no ground for
supposing, as some have done, that the whole Epistle is spurious, there seems considerable force
in the arguments by which many others have sought to prove chap. xiii. to be an interpolation.

The date of the Epistle cannot be satisfactorily determined. It depends on the conclusion
we reach as to some points, very difficult and obscure, connected with that account of the martyr-
dom of Polycarp which has come down to us. We shall not, however, probably be far wrong if
we fix it about the middle of the second century.

THE EPISTLE OF POLYCARP TO THE PHILIPPIANS.'

PoLVCARP, and the presbyters ^ with him, to
the Church of God sojourning at Philippi :
Mercy to you, and peace from God Ahiiighty,
and from the Lord Jesus Christ, our Saviour, be
multipUed.

CIL-VP, I.

PRAISE OF THE PHILIPPIANS.

I have greatly rejoiced with you in our Lord
Jesus Christ, because ye have followed the ex-
ample 3 of true love [as displayed by God], and
have accompanied, as became you, those who
were bound in chains, the fitting ornaments of
saints, and which are indeed the diadems of the
true elect of God and our Lord ; and because
the strong root of your faith, spoken of in days "*
long gone by, endureth even until now, and
bringeth forth fruit to our Lord Jesus Christ, who
for our sins suffered even unto death, [but]
" whom God raised from the dead, having loosed
the bands of the grave." s " In whom, though
now ye see Him not, ye believe, and believing,
rejoice with joy unspeakable and full of glory ; " ^
into which joy many desire to enter, knowing
that " by grace ye are saved, not of works," ^
but by the will of God through Jesus Christ.

CHAP. II. — AN EXHORTATION TO VIRTUE.

" Wherefore, girding up your loins," ^ " serve
the Lord in fear " ^ and truth, as those who have
forsaken the vain, empty talk and error of the
multitude, and " believed in Him who raised up
our Lord Jesus Christ from the dead, and gave
Him glory," '° and a throne at His right hand.
To Him all things " in heaven and on earth are
subject. Him every spirit serves. He comes
as the Judge of the living and the dead.'^ His

' The title of this Epistle in most of the MSS. is, " The Epistle of
St. Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians."

2 Or, " Polycarp, and those who with him are presbyters."

3 Literally, "ye have received the patterns of true love."

* Phil. i. 5.

s Acts ii. 24. Literally, " having loosed the pains of Hades."
6 I Pet. i. 8.
^ Eph, ii. 8, 9. _

* Comp. I Pet. i. 13; Eph. vi. 14.
9 Ps. ii. II.

1° I Pet. i. 21.

" Comp. I Pet. iii. 22; Phil. ii. 10.

'* Comp. Acts xvii. 31.

blood will God require of those who do not be-
lieve in Him. '3 But He who raised Him up from
the dead will raise "^ up us also, if we do His will,
and walk in His commandments, and love what
He loved, keeping ourselves from all unright-
eousness, covetousness, love of money, evil-
speaking, falsewitness ; " not rendering evil for
evil, or railing for railing," '5 or blow for blow, or
cursing for cursing, but being mindful of what
the Lord said in His teaching : " Judge not, that
ye be not judged ; '^ forgive, and it shall be for-
given unto you ; '? be merciful, that ye may ob-
tain mercy ; '^ with what measure ye mete, it shall
be measured to you again ; '^ and once more,
" Blessed are the poor, and those that are perse-
cuted for righteousness' sake, for theirs is the
kingdom of God." ^°

CHAP. III. — EXPRESSIONS OF PERSONAL UNWORTHI-

NESS.

These things, brethren, I \vrite to you con-
cerning righteousness, not because I take any-
thing upon myself, but because ye have invited
me to do so. For neither I, nor any other such
one, can come up to the wisdom ^' of the blessed
and glorified Paul. He, when among you, ac-
curately and stedfastly taught the word of truth
in the presence of those who were then alive.
And when absent from you, he wrote you a let-
ter,^- which, if you carefully study, you will find
to be the means of building you up in that faith
which has been given you, and which, being
followed by hope, and preceded by love towards
God, and Christ, and our neighbour, "is the
mother of us all." ^^ For if any one be inwardly

'3 Or, " who do not obey him."

'■♦ Comp. I Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

'5 I Pet. iii. 9.

•6 Matt. vii. I.

'7 Matt. vi. 12, 14; Luke vi. 37.

'^ Luke vi. 36.

•9 Matt. vii. 2; Luke vi. ^8.

20 Matt. V. 3, 10; Luke vi. 20.

2' Comp. 2 Pet. iii. 15.

22 The form \i plural, but one Epistle is probably meant. (So.
even in English, " letters " may be classically used for a single letter, ais
we say " by these presents." But even we might speak of St. Paul
as having written his Epistles to us; so the Epistles to Thessalonica
and Corinth might more naturally still be referred to here].

*3 Comp. Gal. iv. 26.

THE EPISTLE OF POLYCARP.

possessed of these graces, he hath fulfilled the
command of righteousness, since he that hath
love is far from all sin.

CHAP. IV.

VARIOUS EXHORTATIONS.

" But the love of money is the root of all
evils." ' Knowing, therefore, that "as we brought
nothing into the world, so we can carry nothing
out," ^ let us arm ourselves with the armour of
righteousness ; ^ and let us teach, first of all, our-
selves to walk in the commandments of the Lord.
Next, [teach] your wives [to walk] in the faith
given to them, and in love and purity tenderly
loving their own husbands in all truth, and loving
all [others] equally in all chastity ; and to train
up their children in the knowledge and fear of
God. Teach the widows to be discreet as re-
spects the faith of the Lord, praying continually *
for all, being far from all slandering, evil-speak-
ing, false-witnessing, love of money, and every
kind of evil ; knowing that they are the altar 5
of God, that He clearly perceives all things, and
that nothing is hid from Him, neither reasonings,
nor reflections, nor any one of the secret things
of the heart.

CHAP. v. — THE DUTIES OF DEACONS, YOUTHS, AND
VIRGINS.

Knowing, then, that " God is not mocked," ^
we ought to walk worthy of His commandment
and glory. In like manner should the deacons
be blameless before the face of His righteous-
ness, as being the servants of God and Christ,^
and not of men. They must not be slanderers,
double-tongued,** or lovers of money, but tem-
perate in all things, compassionate, industrious,
walking according to the truth of the Lord, who
was the servant ^ of all. If we please Him in
this present world, we shall receive also the future
world, according as He has promised to us that
He will raise us again from the dead, and that
if we live '° worthily of Him, " we shall also reign
together with Him," " provided only we believe.
In like manner, let the young men also be blame-
less in all things, being especially careful to pre-
serve purity, and keeping themselves in, as with
a bridle, from every kind of evil. For it is well
that they should be cut off from '^ the lusts that
are in the world, since "every lust warreth against
the spirit ; " '^ and " neither fornicators, nor ef-

' I Tim. vi. lo.

2 I rim. vi. 7.

3 Comp. Eph. vi. II.

* Comp. I Thess. v. 17.

5 .Some here read, " altars."

* Gal. vi. 7.

' Some read, " God in Christ."

* Comp. I Tim. iii. 8.
9 Comp. Matt. xx. 28.

»f IIoAtTeu(7u>|ki(da, referring to the whole conduct; comp. Phil. i. 27.
" 2 Tim. ii. 12.

'- Some read, ai'ttfcuTTTco'iJai, " to emerge from." [So Chcvallier,
but not Wake nor Jacobson. See the note of latter, aii ioc.\
'3 1 Pet. ii. II.

feminate, nor abusers of themselves with man-
kind, shall inherit the kingdom of God," '♦ nor
those who do things inconsistent and unbecom-
ing. Wherefore, it is needful to abstain from all
these things, being subject to the presbyters and
deacons, as unto God and Christ. The virgins
also must walk in a blameless and pure con-
science.

CHAP. VI. THE DUTIES OF PRESBYTERS AND

OTHERS.

And let the presbyters be compassionate and
merciful to all, bringing back those that wander,
visiting all the sick, and not neglecting the widow,
the orphan, or the poor, but always " providing
for that which is becoming in the sight of God and
man ; " 's abstaining from all wrath, respect of per-
sons, and unjust judgment ; keeping far off from
all covetousness, not quickly crediting [an evil re-
port] against any one, not severe in judgment, as
knowing that we are all under a debt of sin. If
then we entreat the Lord to forgive us, we ought
also ourselves to forgive ; '^ for we are before the
eyes of our Lord and God, and " we must all
appear at the judgment-seat of Christ, and must
every one give an account of himself." '^ Let us
then serve Him in fear, and with all reverence,
even as He Himself has commanded us, and cs
the apostles who preached the Gospel unto us,
and the prophets who proclaimed beforehan 1
the coming of the Lord [have alike taught us].
Let us be zealous in the pursuit of that which is
good, keeping ourselves from causes of offence,
from false brethren, and from those who in hy-
pocrisy bear the name of the Lord, and draw
away vain men into error.

CHAP. VII. AVOID THE DOCET^, AND PERSEVERE

IN FASTING AND PRAYER.

" For whosoever does not confess that Jesus
Christ has come in the flesh, is antichrist ; " '^ and
whosoever does not confess the testimony of the
cross,"^ is of the devil ; and whosoever perverts
the oracles of the Lord to his own lusts, and
says that there is neither a resurrection nor a
judgment, he is the first-born of Satan.^° Where-
fore, forsaking the vanity of many, and their
false doctrines, let us return to the word which
has been handed down to us from^' the begin-
ning ; " watching unto prayer," " and persever-
ing in fasting ; beseeching in our supplications
the all-seeing God " not to lead us into tempta-

■* I Cor. vi. 9, lo.

15 Rom. xii. 17: 2 Cor. viii. 31.

'6 Matt. vi. 12-14.

'7 Rom. xiv. 10-12; 2 Cor. v. 10.

'8 t John iv. 3.

'9 Literally, '' the martyrdom of the cross," which some render,
" His suffering on the cross."

=^° [The original, perhaps, of Eusebius {Hist. iv. cap. 14). It be-
came a common-place expression in the Church.]

=' Comp. Jude 3.

=2 I Pet. iv. 7.

THE EPISTLE OF POLYCARP.

tion," ' as the Lord has said : " The spirit truly
is willing, but the flesh is weak." '

CHAP. VIII. — PERSEVERE IN HOPE AND PATIENCE.

Let us then continually persevere in our hope,
and the earnest of our righteousness, which is
Jesus Christ, "who bore our sins in His own
body on the tree," ^ " who did no sin, neither
was guile found in His mouth," '* but endured
all things for us, that we might live in Him.s
Let us then be imitators of His patience ; and
if we suffer^ for His name's sake, let us glorify
Him. 7 For He has set us this example * in Him-
self, and we have believed that such is the case.

CHAP. IX. PATIENCE INCULCATED.

I exhort you all, therefore, to yield obedience
to the word of righteousness, and to exercise all
patience, such as ye have seen [set] before your
eyes, not only in the case of the blessed Igna-
tius, and Zosimus, and Rufus, but also in others
among yourselves, and in Paul himself, and the
rest of the apostles. [This do] in the assurance
that all these have not run ^ in vain, but in faith
and righteousness, and that they are [now] in
their due place in the presence of the Lord,
with whom also they suffered. For they loved
not this present world, but Him who died for
us, and for our sakes was raised again by God
from the dead.

CHAP. X. EXHORTATION TO THE PRACTICE OF

VIRTUE. '°

Stand fast, therefore, in these things, and fol-
low the example of the Lord, being firm and
unchangeable in the faith, loving the brother-
hood," and being attached to one another, joined
together in the truth, exhibiting the meekness of
the Lord in your intercourse with one another,
and despising no one. When you can do good,
defer it not, because " alms delivers from
death." " Be all of you subject one to another,'^
having your conduct blameless among the Gen-
tiles," ■■* that ye may both receive praise for your
good works, and the Lord may not be blas-
phemed through you. But woe to him by whom
the name of the Lord is blasphemed ! '5 Teach,
therefore, sobriety to all, and manifest it also in
your own conduct.

' Matt. vi. 13, xxvi. 41.

2 Matt. xxvi. 41 ; Mark xiv. 38.

3 I Pet. ii. 24.

* I Pet. ii. 22.

5 Comp. I John iv. 9.

* Comp. Acts V. 41 ; i Pet. iv. 16.
' Some read, " we glorify Him."

* Comp. I Pet. ii. 21.

9 Comp. Phil. ii. 16; Gal. ii. 2.

'° This and the two following chapters are preserved only
Latin version. [See Jacobson, ad loc\
" Comp. I Pet. ii. 17.
'^ Tobit iv. 10, xii. 9.
'3 Comp. I Pet. v. 5.
'■♦ I Pet. ii. 12.
'S Isa. Ui. 5.

CHAP. XI. — EXPRESSION OF GRIEF ON ACCOUNT OP

VALENS.

I am greatly grieved for Valens, who was once
a presbyter among you, because he so little un-
derstands the place that was given him [in the
Church]. I exhort you, therefore, that ye ab-
stain from covetousness,'^ and that ye be chaste
and truthful. " Abstain from every form of
evil." '7 For if a man cannot govern himself in
such matters, how shall he enjoin them on
others ? If a man does not keep himself from
covetousness,'^ he shall be defiled by idolatry,
and shall be judged as one of the heathen.
But who of us are ignorant of the judgment of
the Lord? "Do we not know that the saints
shall judge the world? " '* as Paul teaches. But
I have neither seen nor heard of any such thing
among you, in the midst of whom the blessed
Paul laboured, and who are commended '^ in the
beginning of his Epistle. For he boasts of you
in all those Churches which alone then knew the
Lord ; but we [of Smyrna] had not yet known
Him. I am deeply grieved, therefore, brethren,
for him (Valens) and his wife ; to whom may
the Lord grant true repentance ! And be ye
then moderate in regard to this matter, and " do
not count such as enemies," ^° but call them
back as suffering and straying members, that ye
may save your whole body. For by so acting
ye shall edify yourselves.^'

CHAP. XII.

EXHORTATION TO VARIOUS GRACES.

For I trust that ye are well versed in the
Sacred Scriptures, and that nothing is hid from
you ; but to me this privilege is not yet granted.^*
It is declared then in these Scriptures, " Be ye
angry, and sin not," ^^ and, " Let not the sun go
down upon your wrath." ""^ Happy is he who
remembers ^s this, which I believe to be the case
with you. But may the God and Father of our
Lord Jesus Christ, and Jesus Christ Himself,
who is the Son of God, and our everlasting
High Priest, build you up in faith and truth, and
in all meekness, gentleness, patience, long-suf-
fering, forbearance, and purity ; and may He
bestow on you a lot and portion among His
saints, and on us with you, and on all that are
under heaven, who shall believe in our Lord

'6 Some think that incontinence on the part of Valens and his
wife is referred to. [For many reasons I am glad the translators have
preferred the reading n-Aeofef las. The next word, chaste, sufficiently
rebukes the example of Valens. For once I venture not to coincide
with Jacobson's comment.]

" I Thess. V. 22.

'* I Cor. vi. 2.

'9 Some read, " named; " comp. Phil. i. 5.

20 2 Thess. iii. 15.

2' Comp. I Cor. xii. 26.

^2 This passage is very obscure. Some render it as follows : "But
at present it is not granted unto me to practise that which is writtea.
Be ye angry," etc.

23 Ps. iv. 5.

24 Eph. iv. 26.

** Some read, " believes."

THE EPISTLE OF POLYCARF.

Jesus Christ, and in His Father, who "raised
Him from the dead.' Pray for all the saints.
Pray also for kings/ and potentates, and princes,
and for those that persecute and hate you,^ and
for the enemies of the cross, that your fruit may
be manifest to all, and that ye may be perfect in
Him.

CH.'VP. XIII. — CONCERNING THE TRANSMISSION OF
EPISTLES.

Both you and Ignatius ^ wrote to me, that if
any one went [from this] into Syria, he should
carry your letter 5 with him; which request I
will attend to if I find a fitting opportunity,
either personally, or through some other acting
for me, that your desire may be fulfilled. The
Epistles of Ignatius written by him ^ to us, and
all the rest [of his Epistles] which we have by
us, we have sent to you, as you requested. They

« Gal. i. I. . ..
^ Comp. I Tim. ii. 2.
3 Matt. V. 44.

* Comp. Ep. of Ignatius to Polycarp, chap. viii.
s Or, " letters."

* Reference is here made to the two letters of Ignatius, one to
Polycarp himself, and the other to the church at Smyrna.

are subjoined to this Epistle, and by them ye
may be greatly profited ; for they treat of faith
and patience, and all things that tend to edifica-
tion in our Lord. Any^ more certain infor-
mation you may have obtained respecting both
Ignatius himself, and those that were ^ with him,
have the goodness to make kno\vn9 to us.

CHAP. XIV. — CONCLUSION.

These things I have \vritten to you by Cres-
cens, whom up to the present ■" time I have
recommended unto you, and do now recom-
mend. For he has acted blamelessly among us,
and I believe also among you. Moreover, ye
will hold his sister in esteem when she comes
to you. Be ye safe in the Lord Jesus Christ.
Grace be with you all." Amen.

7 Henceforth, to the end, we have only the Latin version.

8 The Latin version reads " are," which has been corrected as
above.

9 Polycarp was aware of the death of Ignatius (chap, ix.), but
was as yet apparently ignorant of the circumstances attending it.
[Who can fail to be touched by these affectionate yet entirely calm
expressions as to his martyred friend and brother? Martyrdom was
the habitual end of Christ's soldiers, and Polycarp expected his own;
hence his restrained and temperate words of interest.]

'° Some read, " in this present Epistle."

'^ Others read, " and in favour with all yours."

INTRODUCTORY NOTE

TO THE

EPISTLE CONCERNING THE MARTYRDOM OF POLYCARP.

Internal evidence goes far to establish the credit which Eusebius lends to this specimen of the
martyrologies, certainly not the earliest if we accept that of Ignatius as genuine. As an encycli-
cal of one of " the seven churches " to another of the same Seven, and as bearing witness to their
aggregation with others into the unity of " the Holy and Catholic Church," it is a very interesting
witness, not only to an article of the creed, but to the original meaning and acceptation of the
same. More than this, it is evidence of the strength of Christ perfected in human weakness ; and
thus it affords us an assurance of grace equal to our day in every time of need. When I see in
it, however, an example of what a noble army of martyrs, women and children included, suffered
in those days " for the testimony of Jesus," and in order to hand down the knowledge of the
Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because
I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in
our times, even at his best estate.

That this Epistle has been interpolated can hardly be doubted, when we compare it with the
unvarnished specimen, in Eusebius. As for the " fragrant smell " that came from the fire, many
kinds of wood emit the like in burning ; and, apart from Oriental warmth of colouring, there
seems nothing incredible in the narrative if we except "the dove" (chap, xvi.), which, however,
is probably a corrupt reading,' as suggested by our translators. The blade was thrust into the
martyr's left side; and this, opening the heart, caused the outpouring of a flood, and not a mere
trickling. But, though Greek thus amended is a plausible conjecture, there seems to have been
nothing of the kind in the copy quoted by Eusebius. On the other hand, note the truly catholic
and scriptural testimony : " We love the martyrs, but the Son of God we worship : it is impossi-
ble for us to worship any other."

Bishop Jacobson assigns more than fifty pages to this martyrology, with a Latin version and
abundant notes. To these I must refer the student, who may wish to see this attractive history in
all the light of critical scholarship and, often, of admirable comment.

The following is the original Introductory Notice : —

The following letter purports to have been written by the Church at Smyrna to the Church at
Philomelium, and through that Church to the whole Christian world, in order to give a succinct
account of the circumstances attending the martyrdom of Polycarp. It is the earliest of all the
Martyria, and has generally been accounted both the most interesting and authentic. Not a few,
however, deem it interpolated in several passages, and some refer it to a much later date than the

* S«» an ingenious conjecture in Bishop Wordsworth's Hippolytus and the Church of Rome, p. 318, C.

8 INTRODUCTORY NOTE.

middle of the second century, to which it has been commonly ascribed. We cannot tell how
much it may owe to the writers (chap, xxii.) who successively transcribed it. Great part of it
has been engrossed by Eusebius in his Ecclesiastical History (iv. 15) ; and it is instructive to
observe, that some of the most startling miraculous phenomena recorded in the text as it now
stands, have no place in the narrative as given by that early historian of the Church. Much
discussion has arisen respecting several particulars contained in this MartjTium ; but into these
disputes we do not enter, having it for our aim simply to present the reader with as faithful a
translation as possible of this very interesting monument of Christian antiquity.

THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA

CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP.

The Church of God which sojourns at Smyrna,
to the Church of God sojourning in Philome-
hum/ and to all the congregations ^ of the Holy
and Catholic Church in every place : Mercy,
peace, and love from God the Father, and our
Lord Jesus Christ, be multipHed.

CHAP. I. SUBJECT OF WHICH WE WRITE.

We have written to you, brethren, as to what
relates to the martyrs, and especially to the
blessed Polycarp, who put an end to the perse-
cution, having, as it were, set a seal upon it by
his martyrdom. For almost all the events that
happened previously [to this one], took place
that the Lord might show us from above a mar-
tyrdom becoming the Gospel. For he waited
to be delivered up, even as the Lord had done,
that we also might become his followers, while
we look not merely at what concerns ourselves,
but have regard also to our neighbours. For it
is the part of a true and well-founded love, not
only to wish one's self to be saved, but also all
the brethren.

CHAP. II. THE WONDERFUL CONSTANCY OF THE

MARTYRS.

, All the martyrdoms, then, were blessed and
noble which took place according to the will of
God. For it becomes us who profess ^ greater
piety than others, to ascribe the authority over
all things to God. And truly,'* who can fail to
admire their nobleness of mind, and their pa-
tience, with that love towards their Lord which
they displayed ? — who, when they were so torn
with scourges, that the frame of their bodies,
even to the very inward veins and arteries, was
laid open, still patiently endured, while even

' Some read, " Philadelphia," but on inferior authority. Philome-
lium was a city of Phrygia.

^ The word in the original is nopoiKiais, from which the English
" parishes " is derived.

■3 Literally, " who are more pious."

■* The account now returns to the illustration of the statement
made in the first sentence.

those that stood by pitied and bewailed them.
But they reached such a pitch of magnanimity,
that not one of them let a sigh or a groan escape
them ; thus proving to us all that those holy
martyrs of Christ, at the very time when they
suffered such torments, were absent from the
body, or rather, that the Lord then stood by
them, and communed with them. And, looking
to the grace of Christ, they despised all the tor-
ments of this world, redeeming themselves from
eternal punishment by [the suffering of] a single
hour. For this reason the fire of their savage
executioners appeared cool to them. For they
kept before their view escape from that fire
which is eternal and never shall be quenched,
and looked forward with the eyes of their heart
to those good things which are laid up for such
as endure ; things " which ear hath not heard,
nor eye seen, neither have entered into the
heart of man," 5 but were revealed by the Lord
to them, inasmuch as they were no longer men,
but had already become angels. And, in like
manner, those who were condemned to the wild
beasts endured dreadful tortures, being stretched
out upon beds full of spikes, and subjected to
various other kinds of torments, in order that,
if it were possible, the tyrant might, by their
lingering tortures, lead them to a denial [of
Christ].

CHAP. III. THE CONSTANCY OF GERMANICUS.

THE DEATH OF POLYCARP IS DEMANDED.

For the devil did indeed invent many things
against them ; but thanks be to God, he could
not prevail over all. For the most noble Ger-
manicus strengthened the timidity of others by
his own patience, and fought heroically^ with
the wild beasts. For, when the proconsul
sought to persuade him, and urged him 7 to

5 I Cor. ii. 9.

6 Or, " illustriously."

7 Or, " said to him."

THE MARTYRDOM OF POLYCARP.

take pity upon his age, he attracted the wild
beast towards himself, and provoked it, being
desirous to escape all the more quickly from an
unrighteous and impious world. But upon this
the whole multitude, marvelling at the nobility
of mind displayed by the devout and godly
race of Christians,' cried out, " Away with the
Atheists ; let Polycarp be sought out ! "

CHAP. IV. QUINTUS THE APOSTATE.

Now one named Quintus, a Phrygian, who
was but lately come from Phrygia, when he
saw the wild beasts, became afraid. This was
the man who forced himself and some others
to come forward voluntarily [for trial]. Him
the proconsul, after many entreaties, persuaded
to swear and to offer sacrifice. Wherefore,
brethren, we do not commend those who give
themselves up [to suffering], seeing the Gospel
does not teach so to do.^

CHAP. V. THE DEPARTURE AND VISION OF

POLYCARP.

But the most admirable Polycarp, when he
first heard [that he was sought for], was in no
measure disturbed, but resolved to continue in
the city. However, in deference to the wish of
many, he was persuaded to leave it. He de-
parted, therefore, to a country house not far dis-
tant from the city. There he stayed with a few
[friends], engaged in nothing else night and
day than praying for all men, and for the
Churches throughout the world, according to his
usual custom. And while he was praying, a vis-
ion presented itself to him three days before he
was taken ; and, behold, the pillow under his
head seemed to him on fire. Upon this, turn-
ing to those that were with him, he said to them
prophetically, " I must be burnt alive."

CHAP. VI. — POLYCARP IS BETRAYED BY A SER-
VANT.

And when those who sought for him were at
hand, he departed to another dwelling, whither
his pursuers immediately came after him. And
when they found him not, they seized upon two
youths [that were there], one of whom, being
subjected to torture, confessed. It was thus
impossible that he should continue hid, since
those that betrayed him were of his own house-
hold. The Irenarch ^ then (whose office is the
same as that of the Cleronomus'*), by name
Herod, hastened to bring him into the stadium.
[This all happened] that he might fulfil his

' Literally, " the nobleness of the God-loving and .God-fearing
race of Christians."

2 Comp. Matt. X. 23.

3 It was the duty of the Irenarch to apprehend all seditious
troublers of the public peace.

* Some think that those magistrates bore this name that were
elected by lot.

special lot, being made a partaker of Christ,
and that they who betrayed him might undergo
the punishment of Judas himself.

CHAP. VII. POLYCARP IS FOUND BY HIS PURSUERS.

His pursuers then, along with horsemen, and
taking the youth with them, went forth at sup-
per-time on the day of the preparation,s with
their usual weapons, as if going out against a
robber.^ And being come about evening [to
the place where he was], they found him lying
down in the upper room of 7 a certain little
house, from which he might have escaped into
another place ; but he refused, saying, " The
will of God** be done."^ So when he heard
that they were come, he went dowTi and spake
with them. And as those that were present
marvelled at his age and constancy, some of
them said, " Was so much effort '° made to cap-
ture such a venerable man?"" Immediately
then, in that very hour, he ordered that some-
thing to eat and drink should be set before
them, as much indeed as they cared for, while
he besought them to allow him an hour to pray
without disturbance. And on their giving him
leave, he stood and prayed, being full of the
grace of God, so that he could not cease '^ for
two full hours, to the astonishment of them that
heard him, insomuch that many began to repent
that they had come forth against so godly and
venerable an old man.

CHAP. VIII. POLYCARP IS BROUGHT INTO THE

CITY.

Now, as soon as he had ceased praying, hav-
ing made mention of all that had at any time
come in contact with him, both small and great,
illustrious and obscure, as well as the whole Cath-
olic Church throughout the world, the time of his
departure having arrived, they set him upon an
ass, and conducted him into the city, the day
being that of the great Sabbath. And the Iren-
arch Herod, accompanied by his father Nicetes
(both riding in a chariot '^), met him, and taking
him up into the chariot, they seated themselves
beside him, and endeavoured to persuade him,
saying, " What harm is there in saying, Lord
Caisar,''* and in sacrificing, with the other cere-
monies observed on such occasions, and so make
sure of safety?" But he at first gave them no
answer ; and when they continued to urge him.

5 That is, on Friday.
^ Comp. Matt. xxvi. 55.

7 Or, " in."

8 Some read " the Lord."

9 Comp. Matt vi. 10; Acts xM. 14.
'° Or, "diligence."

" Jacobson reads, " and [marvelling] that they had tised so great
diligence to capture," etc.

" Or, " be silent."

" Jacobson deems these words an interpolation.

'* Or, " Caesar is Lord," all the MSS. having Kvpiot instead of
Kvpie, as usually printed.

THE MARTYRDOM OF POLYCARP.

he said, " I shall not do as you advise me." So
they, having no hope of persuading him, began
to speak bitter ' words unto him, and cast him
with violence out of the chariot,^ insomuch that,
in getting down from the carriage, he dislocated
his leg 2 [by the fall]. But without being dis-
turbed,^ and as if suffering nothing, he went
eagerly forward with all haste, and was conducted
to the stadium, where the tumult was so great,
that there was no possibility of being heard.

CHAP. IX.

POLYCARP REFUSES TO REVILE CHRIST.

Now, as Polycarp was entering into the sta-
dium, there came to him a voice from heaven,
saying, " Be strong, and show thyself a man, O
Polycarp ! " No one saw who it was that spoke
to him ; but those of our brethren who were
present heard the voice. And as he was brought
forward, the tumult became great when they
heard that Polycarp was taken. And when he
came near, the proconsul asked him whether
he was Polycarp. On his confessing that he was,
[the proconsul] sought to persuade him to deny
[Christ], saying, " Have respect to thy old age,"
and other similar things, according to their cus-
tom, [such as], " Swear by the fortune of Caesar ;
repent, and say, Away with the Atheists." But
Polycarp, gazing with a stern countenance on all
the multitude of the wicked heathen then in the
stadium, and waving his hand towards them,
while with groans he looked up to heaven, said,
" Away with the Atheists." 5 Then, the procon-
sul urging him, and saying, " Swear, and I will
set thee at liberty, reproach Christ ; " Polycarp
declared, " Eighty and six years have I served
Him, and He never did me any injury : how then
can I blaspheme my King and my Saviour? "

CHAP. X. POLYCARP CONFESSES HIMSELF A CHRIS-
TIAN.

And when the proconsul yet again pressed
him, and said, " Swear by the fortune of Caesar,"
he answered, " Since thou art vainly urgent that,
as thou sayest, I should swear by the fortune of
Caesar, and pretendest not to know who and
what I am, hear me declare with boldness, I am
a Christian. And if you wish to learn what the
doctrines ^ of Christianity are, appoint me a day,
and thou shalt hear them." The proconsul re-
plied, " Persuade the people." But Polycarp
said, " To thee I have thought it right to offer
an account [of my faith] ; for we are taught to
give all due honour (which entails no injury upon
ourselves) to the powers and authorities which

■ Or, " terrible."

^ Or, "cast him down" simply, the following words being, as
above, an interpolation.

3 Or, " sprained his ankle."

* Or, " not turning back."

5 Referring the words to the heathen, and not to the Christians,
as was desired.

' Or, " an account of Christianity." ■

are ordained of God.7 But as for these, I do
not deem them worthy of receiving any account
from me." **

CHAP. XI. NO THREATS HAVE ANY EFFECT ON

POLYCARP.

The proconsul then said to him, " I have wild
beasts at hand ; to these will I cast thee, except
thou repent." But he answered, " Call them
then, for we are not accustomed to repent of
what is good in order to adopt that which is
evil ; 9 and it is well for me to be changed from
what is evil to what is righteous." '° But again
the proconsul said to him, " I will cause thee to
be consumed by fire, seeing thou despisest the
wild beasts, if thou wilt not repent." But Poly-
carp said, " Thou threatenest me with fire which
burneth for an hour, and after a little is extin-
guished, but art ignorant of the fire of the
coming judgment and of eternal punishment,
reserved for the ungodly. But why tarriest
thou? Bring forth what thou wilt."

CHAP. XII. POLYCARP IS SENTENCED TO BE

BURNED.

While he spoke these and many other like
things, he was filled with confidence and joy,
and his countenance was full of grace, so that
not merely did it not fall as if troubled by the
things said to him, but, on the contrary, the
proconsul was astonished, and sent his herald
to proclaim in the midst of the stadium thrice,
" Polycarp has confessed that he is a Christian."
This proclamation having been made by the
herald, the whole multitude both of the heathen
and Jews, who dwelt at Smyrna, cried out with
uncontrollable fury, and in a loud voice, " This
is the teacher of Asia," the father of the Chris-
tians, and the overthrower of our gods, he who
has been teaching many not to sacrifice, or to
worship the gods." Speaking thus, they cried
out, and besought Philip the Asiarch '^ to let
loose a lion upon Polycarp. But Philip answered
that it was not lawful for him to do so, seeing
the shows '^ of wild beasts were already finished.
Then it seemed good to them to cry out with
one consent, that Polycarp should be burnt
alive. For thus it behooved the vision which
was revealed to him in regard to his pillow to be
fulfilled, when, seeing it on fire as he was pray-
ing, he turned about and said prophetically to
the faithful that were with him, " I must be burnt
alive."

7 Comp. Rom. xiii. 1-7; Tit. iii. i.
^ Or, " of my making any defence to them."

9 Literally, " repentance from things better to things worse is a
change impossible to us."

'° That is, to leave this world for a better.
" Some read, " ungodliness," but the above seems preferable.
■2 The Asiarchs were those who superintended all arrangements
connected with the games in the several provinces.
'3 Literally, " the baiting of dogs."

THE MARTYRDOM OF POLYCARP.

CHAP. XIII. THE FUNERAL PILE IS ERECTED.

This, then, was carried into effect with greater
speed than it was spoken, the multitudes imme-
diately gathering together wood and fagots out
of the shops and baths ; the Jews especially,
according to custom, eagerly assisting them in it.
And when the funeral pile was ready, Polycarp,
laying aside all his garments, and loosing his
girdle, sought also to take off his sandals, — a
thing he was not accustomed to do, inasmuch
as every one of the faithful was always eager
who should first touch his skin. For, on ac-
count of his holy life,' he was, even before his
martyrdom, adorned ^ with every kind of good.
Immediately then they surrounded him with
those substances which had been prepared for
the funeral pile. But when they were about also
to fix him with nails, he said, " Leave me as I
am ; for He that giveth me strength to endure
the fire, will also enable me, without your secur-
ing me by nails, to remain without moving in
the pile."

CHAP. XrV. THE PRAYER OF POLYCARP.

They did not nail him then, but simply bound
him. And he, placing his hands behind him,
and being bound like a distinguished ram
[taken] out of a great flock for sacrifice, and
prepared to be an acceptable burnt-offering unto
God, looked up to heaven, and said, " O Lord
God Almighty, the Father of thy beloved and
blessed Son Jesus Christ, by whom we have re-
ceived the knowledge of Thee, the God of angels
and powers, and of every creature, and of the
whole race of the righteous who live before thee,
I give Thee thanks that Thou hast counted me
worthy of this day and this hour, that I should
have a part in the number of Thy martyrs, in
the cup 3 of thy Christ, to the resurrection of
eternal life, both of soul and body, through the
incorruption [imparted] by the Holy Ghost.
Among whom may I be accepted this day before
Thee as a fat ■♦ and acceptable sacrifice, accord-
ing as Thou, the ever-truthful 5 God, hast fore-
ordained, hast revealed beforehand to me, and
now hast fulfilled. Wherefore also I praise Thee
for all things, I bless Thee, I glorify Thee, along
with the everlasting and heavenly Jesus Christ,
Thy beloved Son, with whom, to Thee, and the
Holy Ghost, be glory both now and to all com-
ing ages. Amen.'"'

* Literally, " good behaviour."

* Some think this implies that Polycarp's skin was believed to
possess a miraculous efficacy.

■* Comp. Matt. XX. 22, xxvi. 39; Mark x, 38.

* Literally, " in a fat," etc., for, " in a rich"].
5 Literally, " the not false and true God."

*" Eusebius {Hist. Eccl., iv. 15) has preserved a grcnt portim
of this Martyrium, but in a text considerably differing from that
we have followed. Here, instead of " and," he has " in the Holy
Ghost."

CHAP. XV. — POLYCARP IS NOT INJURED BY THE

FIRE.

When he had pronounced this amen, and so
finished his prayer, those who were appointed
for the purpose kindled the fire. And as the
flame blazed forth in great fury,'' we, to whom it
was given to witness it, beheld a great miracle,
and have been preserved that we might report
to others what then took place. For the fire,
shaping itself into the form of an arch, like the
sail of a ship when filled with the wind, encom-
passed as by a circle the body of the martyr.
And he appeared within not like flesh which is
burnt, but as bread that is baked, or as gold and
silver glowing in a furnace. Moreover, we per-
ceived such a sweet odour [coming from the
pile], as if frankincense or some such precious
spices had been smoking ** there.

CIL\P. XVI. — POLYCARP IS PIERCED BY A DAGGER.

At length, when those wicked men perceived
that his body could not be consumed by the
fire, they commanded an executioner to go near
and pierce him through with a dagger. And on
his doing this, there came forth a dove,'' and a
great quantity of blood, so that the fire was ex-
tinguished ; and all the people wondered that
there should be such a difference between the
unbelievers and the elect, of whom this most
admirable Polycarp was one, having in our own
times been an apostolic and prophetic teacher,
and bishop of the Catholic Church which is in
Smyrna. For every word that went out of his
mouth either has been or shall yet be accom-
plished.

CHAP. XVII. THE CHRISTIANS ARE REFUSED POLY-

CARP'S BODY.

But when the adversary of the race of the
righteous, the envious, malicious, and wicked one,
perceived the impressive "^ nature of his martyr-
dom, and [considered] the blameless life he had
led from the beginning, and how he was now
crowned with the wreath of immortality, having
beyond dispute received his reward, he did his
utmost that not the least memorial of him should
be taken away by us, although many desired to
do this, and to become possessors " of his holy
flesh. For this end he suggested it to Nicetes,
the father of Herod and brother of Alee, to go
and entreat the governor not to give up his body
to be buried, " lest," said he, '' forsaking Him

7 Literally, " a great flame shining forth."

' Literally, " breathing."

9 Eusebius omits all mention of the dove, and many have thought
the text to be here cornipt. It has been proposed to read kit' apia-
Tcpa, " on the left hand side," instead of TeptoTepa, " a dove."

'0 Literally, " greatness."

" The Greek, literally translated, is, " and to have fellowship with
his holy flesh."

THE MARTYRDOM OF POLYCARP.

that was crucified, they begin to worship this
one." This he said at the suggestion and ur-
gent persuasion of the Jews, who also watched
us, as we sought to take him out of the fire, be-
ing ignorant of this, that it is neither possible for
us ever to forsake Christ, who suffered for the
salvation of such as shall be saved throughout
the whole world (the blameless one for sinners '),
nor to worship any other. For Him indeed, as
being the Son of God, we adore ; but the mar-
tyrs, as disciples and followers ■ of the Lord, we
worthily love on account of their extraordinary ^
affection towards their own King and Master, of
whom may we also be made companions ^ and
fellow-disciples !

CHAP. XVIII. THE BODY OF POLYCARP IS BURNED.

The centurion then, seeing the strife excited
by the Jews, placed the body* in the midst of
the fire, and consumed it. Accordingly, we
afterwards took up his bones, as being more
precious than the most exquisite jewels, and
more purified 5 than gold, and deposited them in
a fitting place, whither, being gathered together,
as opportunity is allowed us, with joy and rejoi-
cing, the Lord shall grant us to celebrate the
anniversary ^ of his martyrdom, both in memory
of those who have already finished their course,^
and for the exercising and preparation of those
yet to walk in their steps.

CHAP. XIX.

PRAISE OF THE MARTYR POLYCARP.

This, then, is the account of the blessed Poly-
carp, who, being the twelfth that was martyred
in Smyrna (reckoning those also of Philadel-
phia), yet occupies a place of his own** in the
memory of all men, insomuch that he is every-
where spoken of by the heathen themselves.
He was not merely an illustrious teacher, but also
a pre-eminent martyr, whose martyrdom all de-
sire to imitate, as having been altogether consis-
tent with the Gospel of Christ. For, having
through patience overcome the unjust governor,
and thus acquired the crown of immortality, he
now, with the apostles and all the righteous [in
heaven], rejoicingly glorifies God, even the
Father, and blesses our Lord Jesus Christ, the
Saviour of our souls, the Governor of our bodies,
and the Shepherd of the Catholic Church through-
out the world.*^

' This clause is omitted by Eusebius: it was probably interpolated
by some transcriber, who had in his mind i Pet. iii. i8.

2 Literally, " unsurpassable."

3 Literally, " fellow-partakers."

* Or. " him."

5 Or, " more tried."

6 Literally, " the birth-day."

7 Literally, " been athletes."

* Literally, " is alone remembered."

9 Several additions are here made. One MS. has, " and the all-
holy and life-giving Spirit; " while the old Latin version reads, "and
the Holy Spirit, by whom we know all things."

CHAP. XX. — THIS EPISTLE IS TO BE TRANSMITTED
TO THE BRETHREN.

Since, then, ye requested that we would at
large make you acquainted with what really took
place, we have for the present sent you this
summary account through our brother Marcus.
When, therefore, ye have yourselves read this
Epistle,'° be pleased to send it to the brethren at
a greater distance, that they also may glorify the
Lord, who makes such choice of His own ser-
vants. To Him who is able to bring us all by
His grace and goodness" into his everlasting
kingdom, through His only-begotten Son Jesus
Christ, to Him be glory, and honour, and power,
and majesty, for ever. Amen. Salute all the
saints. They that are with us salute you, and
Evarestus, who wrote this Epistle, with all his
house.

CHAP. XXI. — THE DATE OF THE MARTYRDOM.

Now, the blessed Polycarp suffered martyr-
dom on the second day of the month Xanthicus
just begun,'^ the seventh day before the Kalends
of May, on the great Sabbath, at the eighth
hour.'^ He was taken by Herod, Philip the
Trallian being high priest,''* Statins Quadratus
being proconsul, but Jesus Christ being King
for ever, to whom be glory, honour, majesty, and
an everlasting throne, from generation to gener-
ation. Amen.

CHAP. XXII. SALUTATION.

We wish you, brethren, all happiness, while
you walk according to the doctrine of the Gos-
pel of Jesus Christ ; with whom be glory to God
the Father and the Holy Spirit, for the salvation
of His holy elect, after whose example '5 the
blessed Polycarp suffered, following in whose
steps may we too be found in the kingdom of
Jesus Christ !

These things '^ Caius transcribed from the copy
of Irengeus ( who was a disciple of Polycarp ) ,
having himself been intimate with Irenaeus.
And I Socrates transcribed them at Corinth
from the copy of Caius. Grace be with you all.

And I again, Pionius, wrote them from the
previously written copy, having carefully searched
into them, and the blessed Polycarp having

'° Literally, " having learned these things."

" Literally, " gift."

'2 The translation is here very doubtful. Wake renders the words
/njjt'b? l<TTaixii'ov, " of the present month."

'3 Great obscurity hangs over the chronology here indicated.
According to Usher, the Smyrnxans began the month Xanthicus
on the 25th of March. But the seventh day before the Kalends of
May is the 25th of April. Some, therefore, read "ATrptAAiwf instead of
Matiiji'. The great Sabbath is that before the passover. The " eighth
hour" may correspond either to our 8 a.m. or 2 p.m.

!■* Called before (chap, xii.) Asiarch.

15 Literally, " according as."

'* What follows is, of course, no part of the original Epistle.

THE MARTYRDOM OF POLYCARP.

manifested them to me through a revelation,
even as I shall show in what follows. I have
collected these things, when they had almost
laded away through the lapse of time, that the

Lord Jesus Christ may also gather me along
with His elect into His heavenly kingdom, to
whom, with the Father and the Holy Spirit, be
glory for ever and ever. Amen.

INTRODUCTORY NOTE

TO THB

EPISTLE OF IGNATIUS TO THE EPHESIANS.

[a.d. 30-107.] The seductive myth which represents this Father as the httle child whom the
Lord placed in the midst of his apostles (St. Matt, xviii. 2) indicates at least the period when
he may be supposed to have been born. That he and Polycarp were fellow-disciples under St.
John, is a tradition by no means inconsistent with anything in the Epistles of either. His subse-
quent history is sufficiently indicated in the Epistles which follow.

Had not the plan of this series been so exclusively that of a mere revised reprint, the wTitings
of Ignatius themselves would have made me diffident as to the undertaking. It seems impossible
for any one to write upon the subject of these precious remains, without provoking controversy.
This publication is designed as an Eirenicon, and hence " few words are best," from one who
might be supposed incapable of an unbiassed opinion on most of the points which have been
raised in connection with these Epistles. I must content myself therefore, by referring the studi-
ous reader to the originals as edited by Bishop Jacobson, with a Latin version and copious annota-
tions. That revered and learned divine honoured me with his friendship ; and his precious edition
has been my frequent study, with theological students, almost ever since it appeared in 1840. It
is by no means superannuated by the vigorous Ignatian literature which has since sprung up, and
to which reference will he made elsewhere. But I am content to leave the whole matter, without
comment, to the minds of Christians of whatever school and to their independent conclusions. It
is a great thing to present them in a single volume with the shorter and longer Epistles duly com-
pared, and with the Curetonian version besides. One luxury only I may claim, to relieve the
drudging task-work of a mere reviser. Surely I may point out some of the proverbial wisdom of
this great disciple, which has often stirred my soul, as with the trumpet heard by St. John in Pat-
mos. In him, indeed, the lions encountered a lion, one truly begotten of " the Lion of the tribe of
Judah." Take, then, as a specimen, these thrilling injunctions from his letter to Polycarp, to
whom he bequeathed his own spirit, and in whom he well knew the Church would recognize a sort
of survival of St. John himself. If the reader has any true perception of the rhythm and force
of the Greek language, let him learn by heart the originals of the following aphorisms : —

1. Find time to pray without ceasing.

2. Every wound is not healed with the same remedy.

3. The times demand thee, as pilots the haven.

4. The crown is immortality.'

5. Stand like a beaten anvil.^

6. It is the part of a good athlete to be bruised and to prevail.

*■ — r

• Does not this seem a pointed allusion to Rev. ii. lo? • Jt^Si ut ax>iwi' rvn-rd/uLCKOt.

46 INTRODUCTORY NOTE.

7. Consider the times : look for Him who is above time.

8. Slight not the menservants and the handmaids.

9. Let your stewardship define your work.

10. A Christian is not his own master, but waits upon God.

Ignatius so delighted in his name Theophorus (sufficiently expounded in his own words to
Trajan or his official representative), that it is worth noting how deeply the early Christians felt
and believed in (2 Cor. vi. 16) the indwelling Spirit.

Ignatius has been censured for his language to the Romans, in which he seems to crave mar-
tyrdom. But he was already condemned, in law a dead man, and felt himself at liberty to glory
in his tribulations. Is it more than modem Christians often too lightly sing? —

" Let cares like a wild deluge come,
And storms of sorrow fall," etc.

So the holy martyr adds, " Only let me attain unto Jesus Christ."

The Epistle to the Romans is utterly inconsistent with any conception on his part, *.hat Rome
was the see and residence of a bishop holding any other than fraternal relations with himself. It
is very noteworthy that it is devoid of expressions, elsewhere made emphatic,' which would have
been much insisted upon had they been found herein. Think what use would have been made of
it, had the words which he addresses to the Smyrnaeans (cap. viii.) to strengthen their fidelity to
Polycarp, been found in this letter to the Romans, especially as in this letter we first find the
use of the phrase " Catholic Church " in patristic writings. He defines it as to be found " where
Jesus Christ is," words which certainly do not limit it to communion with a professed successor of
St. Peter.

The following is the original I^a'RODUCTORY Notice : —

The epistles ascribed to Ignatius have given rise to more controversy than any other docu-
ments connected with the primitive Church. As is evident to every reader on the very first glance
at these writings, they contain numerous statements which bear on points of ecclesiastical order
that have long divided the Christian world ; and a strong temptation has thus been felt to allow
some amount of prepossession to enter into the discussion of their authenticity or spuriousness.
At the same time, this question has furnished a noble field for the display of learning and acuteness,
and has, in the various forms under which it has been debated, given rise to not a few works of the
very highest ability and scholarship. We shall present such an outline of the controversy as may
enable the reader to understand its position at the present day.

There are, in all, fifteen Epistles which bear the name of Ignatius. These are the following :
One to the Virgin Mary, two to the Apostle John, one to Mary of Cassobelae, one to the Tarsians,
one to the Antiochians, one to Hero, a deacon of Antioch, one to the Philippians ; one to the
Ephesians, one to the Magnesians, one to the Trallians, one to the Romans, one to the Philadel-
phians, one to the Smyrnceans, and one to Polycarp. The first three exist only in Latin : all the
•est are extant also in Greek.

It is now the universal opinion of critics, that the first eight of these professedly Ignatian
letters are spurious. They bear in themselves indubitable proofs of being the production of a later
age than that in which Ignatius lived. Neither Eusebius nor Jerome makes the least reference to
them ; and they are now by common consent set aside as forgeries, which were at various dates,
and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch.

But after the question has been thus simplified, it still remains sufficiently complex. Of the
seven Epistles which are acknowledged by Eusebius {Hist. EccL, iii. 36), we possess two Greek
recensions, a shorter and a longer. It is plain that one or other of these exhibits a corrupt text, and

' See To the Trallians, cap. ij. Much might have been made, had it be«n found here, out of the reference to Christ the High Priest
(Phil.idelphians, cap. 9).

INTRODUCTORY NOTE. 47

scholars have for the most part agreed to accept the shorter form as representing the genuine letters
of Ignatius. This was the opinion generally acquiesced in, from the time when critical editions
of these Epistles began to be issued, down to our own day. Criticism, indeed, fluctuated a good
deal as to which Epistles should be accepted and which rejected. Archp. Usher (1644), Isaac
Vossius (1646), J. B. Cotelerius (1672), Dr. T. Smith (1709), and others, edited the writings
ascribed to Ignatius in forms differing very considerably as to the order in which they were
arranged, and the degree of authority assigned them, until at length, from about the beginning of
the eighteenth century, the seven Greek Epistles, of which a translation is here given, came to be
generally accepted in their shorter form as the genuine writings of Ignatius.

Before this date, however, there had not been wanting some who refused to acknowledge the
authenticity of these Epistles in either of the recensions in which they were then known to exist.
By far the most learned and elaborate work maintaining this position was that of Daill^ (or Dal-
laeus), published in 1666. This drew forth in reply the celebrated Viiidicice of Bishop Pearson,
which appeared in 1672. It was generally supposed that this latter work had established on an
immoveable foundation the genuineness of the shorter form of the Ignatian Epistles ; and, as we
have stated above, this was the conclusion almost universally accepted down to our own day. The
only considerable exception to this concurrence was presented by Whiston, who laboured to main-
tain in his Prhnitive Christianity Revived (1711) the superior claims of the longer recension of
the Epistles, apparently influenced in doing so by the support which he thought they furnished to
the kind of Arianism which he had adopted.

But although the shorter form of the Ignatian letters had been generally accepted in preference
to the longer, there was still a pretty prevalent opinion among scholars, that even it could not be
regarded as absolutely free from interpolations, or as of undoubted authenticity. Thus said Lard-
ner, in his Credibility of the Gospel History (1743) : " I have carefully compared the two editions,
and am very well satisfied, upon that comparison, that the larger are an interpolation of the smaller,
and not the smaller an epitome or abridgment of the larger. . . . But whether the smaller them-
selves are the genuine writings of Ignatius, Bishop of Antioch, is a question that has been much
disputed, and has employed the pens of the ablest critics. And whatever positiveness some may
have shown on either side, I must own I have found it a very difficult question."

This expression of uncertainty was repeated in substance by Jortin (1751), Mosheim (1755),
Griesbach (1768), Rosenmiiller (1795), Neander (1826), and many others; some going so far
as to deny that we have any authentic remains of Ignatius at all, while others, though admitting
the seven shorter letters as being probably his, yet strongly suspected that they were not free from
interpolation. Upon the whole, however, the shorter recension was, until recently, accepted with-
out much opposition, and chiefly in dependence on the work of Bishop Pearson above mentioned,
as exhibiting the genuine form of the Epistles of Ignatius.

But a totally different aspect was given to the question by the discovery of a Syriac version of
three of these Epistles among the mss. procured from the monastery of St. Mary Deipara, in the
desert of Nitria, in Egypt. In the years 1838, 1839, and again in 1842, Archdeacon Tattam visited
that monaster}', and succeeded in obtaining for the English Government a vast number of ancient
Syriac manuscripts. On these being deposited in the British Museum, the late Dr. Cureton, who
then had charge of the Syriac department, discovered among them, first, the Epistle to Polycarp,
and then again, the same Epistle, with those to the Ephesians and to the Romans, in two other
volumes of manuscripts.

As the result of this discovery, Cureton published in 1845 a work, entitled. The Ancient Syriac
Version of the Epistles of St. Ignatius to St. Polycarp, the Ephesians, and the Roniatis, etc., in
which he argued that these Epistles represented more accurately than any formerly published what
Ignatius had actually written. This, of course, opened up the controversy afresh. While some
accepted the views of Cureton, others very strenuously opposed them. Among the former was

48 INTRODUCTORY NOTE.

the late Chev. Bunsen ; among the latter, an anonymous writer in the English Review, and Dr.
Hefele, in his third edition of the Apostolic Fathers. In reply to those who had controverted his
arguments, Cureton published his Vindicice Ignatiana in 1846, and his Corpus Jgnatianum in 1849,
He begins his introduction to the last-named work with the following sentences : " Exactly three
centuries and a half intervened between the time when three Epistles in Latin, attributed to St.
Ignatius, first issued from the press, and the publication in 1845 of three letters in S>Tiac bearing
the name of the same apostolic writer. Very few years passed before the former were almost
universally regarded as false and spurious ; and it seems not improbable that scarcely a longer
period will elapse before the latter be almost as generally acknowledged and received as the only
true and genuine letters of the venerable Bishop of Antioch that have either come down to our
times, or were ever known in the earliest ages of the Christian Church."

Had the somewhat sanguine hope thus expressed been realized, it would have been unnecessary
for us to present to the English reader more than a translation of these three Syriac Epistles. But
the Ignatian controversy is not yet settled. There are still those who hold that the balance of
argument is in favour of the shorter Greek, as against these Syriac Epistles. They regard the
latter as an epitome of the former, and think the harshness which, according to them, exists in the
sequence of thoughts and sentences, clearly shows that this is the case. We have therefore given
all the forms of the Ignatian letters which have the least claim on our attention.' The reader may
judge, by comparison for himself, which of these is to be accepted as genuine, supposing him dis-"
posed to admit the claims of any one of them. We content ourselves with laying the materials
for judgment before him, and with referring to the above-named works in which we find the whole
subject discussed.

As to the personal history of Ignatius, almost nothing is known. The principal source of in-
formation regarding him is found in the account of his martyrdom, to which the reader is referred,
Polycarp alludes to him in his Epistle to the Philippians (chap, ix.), and also to his letters (chap,
xiii.). Irenseus quotes a passage from his Epistle to the Romans {Adv. Hccr., v. 28; Epist. ad
Rom., chap, iv,), without, however, naming him. Origen twice refers to him, first in the preface
to his Comm. on the Song of Solomon, where he quotes a passage from the Epistle of Ignatius to
the Romans, and again in his sixth homily on St. Luke, where he quotes from the Epistle to the
Ephesians, both times naming the author. It is unnecessary to give later references.

Supposing the letters of Ignatius and the account of his martyrdom to be authentic, we learn
from them that he voluntarily presented himself before Trajan at Antioch, the seat of his bishopric,
when that prince was on his ^rj/ expedition against the Parthians and Armenians (a.d. 107) ; and
on professing himself a Christian, was condemned to the wild beasts. After a long and dangerous
voyage he came to Smyrna, of which Polycarp was bishop, and thence wrote his four Epistles to
the Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna he came to Troas,
and tarrying there a few days, he wrote to the Philadelphians, the Smymoeans, and Polycarp. He
then came on to Neapolis, and passed through the whole of Macedonia. Finding a ship at Dyr-
rachium in Epirus about to sail into Italy, he embarked, and crossing the Adriatic, was brought to
Rome, where he perished on the 20th of December 107, or, as some think, who deny a twofold
expedition of Trajan against the Parthians, on the same day of the year a.d. 116.

' The other Epistles, bearing the name of Ignatius, will be found in the Appendix; so that the English reader possesses in this volume
a complete collection of the Ignatian letters.

THE EPISTLE OF IGNATIUS TO THE EPHESIANS.

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theopho-
rus, to the Church which is at
Ephesus, in Asia, deservedly tnost
happy, being blessed in the greatness
and fulness of God the Father, and
predestinated before the beginning^
of time, that it should be always for
an enduring and unchangeable glory,
beitig united^ and elected through
the true passion by the will of the
Father, and Jesus Christ, our God:
Abundant happiness through Jesus
Christ, and His midefiled grace.

Ignatius, who is also called Theophorus, to the Church
which is at Ephesus, in Asia, deservedly most happy,
being blessed in the greatness and fulness of God the
Father, and predestinated before the beginning ' of time,
that it should be always for an enduring and unchange-
able glory, being united^ and elected through the true
passion by the will of God the Father, and of our Lord
Jesus Christ our Saviotir : Abundant happiness through
Jesus Christ, and His undefiledjoy.^

CHAP. I. — PRAISE OF THE EPHESIANS.

I HAVE become acquainted with
your name, much-beloved in God,
which ye have acquired by the habit
of righteousness, according to the faith
and love in Jesus Christ our Saviour.
Being the followers ■♦ of God, and stir-
ring up 5 yourselves by the blood of
God, ye have perfectly accomplished
the work which was beseeming to you.
For, on hearing that I came bound
from Syria for the common name and
hope, trusting through your prayers
to be permitted to fight with beasts at
Rome, that so by martyrdom I may
indeed become the disciple of Him
" who gave Himself for us, an offering
and sacrifice to God," ^ [ye hastened
to see me 7], I received, therefore,^
your whole multitude in the name of
God, through Onesimus, a man of
inexpressible love,^ and your bishop
in the flesh, whom I pray you by
Jesus Christ to love, and that you
would all seek to be like him. And
blessed be He who has granted unto
you, being worthy, to obtain such an
excellent bishop.

I HAVE become acquainted with your greatly-desired
name in God, which ye have acquired by the habit of
righteousness, according to the faith and love in Christ
Jesus our Saviour. Being the followers *♦ of the love of
God towards man, and stirring up 5 yourselves by the blood
of Christ, you have perfectly accomplished the work
which was beseeming to you. For, on hearing that I came
bound from Syria for the sake of Christ, our common
hope, trusting through your prayers to be permitted to
fight with beasts at Rome, that so by martyrdom I may
indeed become the disciple of Him " who gave Himself
for us, an offering and a sacrifice to God," ^ [ye hastened
to see me 7] . I have therefore received your whole mul-
titude in the name of God, through Onesimus, a man of
inexpressible love,'' and who is your bishop, whom I pray
you by Jesus Christ to love, and that you would all seek
to be like him. Blessed be God, who has granted unto
you, who are yourselves so excellent, to obtain such an
excellent bishop.

' Literally, " before the ages." ^ These words may agree with " glory," but are better applied to the " Church."

3 Some read, as in the shorter recension, " grace." ■* Literally, " imitators; " comp. Eph. v. i. s Comp. in the Greek, 2 Tim. i. 6.

* Eph. V. 2. 7 This is wanting in the Greek. * Literally, " since therefore," without any apodosis. 9 Or, "unspeakably beloved. '•

EPISTLE OF IGNATIUS TO THE EPHESIANS.

CHAP. II. — CONGRATULATIONS AND ENTREATIES.

As to my fellow-servant Burrhus,
your deacon in regard to God and
blessed in all things," I beg that he
may continue longer, both for your
honour and that of your bishop. And
Crocus also, worthy both of God and
you, whom I have received as the
manifestation^ of your love, hath in
all things refreshed ^ me, as the Father
of our Lord Jesus Christ shall also re-
fresh 3 him ; together with Onesimus,
and Burrhus, and Euplus, and Fronto,
by means of whom, I have, as to love,
beheld all of you. May I always have
joy of you, if indeed I be worthy ot
it. It is therefore befitting that you
should in every way glorify Jesus
Christ, who hath glorified you, that by
a unanimous obedience " ye may be
perfectly joined together in the same
mind, and in the same judgment, and
may all speak the same thing concern-
ing the same thing," s and that, being
subject to the bishop and the presby-
tery, ye may in all respects be sancti-
fied.

CHAP. III.

I do not issue orders to you, as if I
were some great person. For though
I am bound for the name [of Christ],
I am not yet perfect in Jesus Christ.
For now I begin to be a disciple, and
I speak to you as fellow-disciples with
me. For it was needful for me to
have been stirred up by you in faith,
exhortation, patience, and long-suffer-
ing. But inasmuch as love suffers me
not to be silent in regard to you, I
have therefore taken'' upon me first
to exhort you that ye would all run
together in accordance with the will
of God. For even Jesus Christ, our
inseparable life, is the [manifested]
will of the Father ; as also bishops,
settled everywhere to the utmost
bounds [of the earth], are so by the
will of Jesus Christ.

As to our fellow-servant Burrhus, your deacon in regard
to God and blessed in all things, I pray that he may con-
tinue blameless for the honour of the Church, and of your
most blessed bishop. Crocus also, worthy both of God
and you, whom we have received as the manifestation ^ of
your love to us, hath in all things refreshed ^ me, and
" hath not been ashamed of my chain," •♦ as the Father
of our Lord Jesus Christ will also refresh ^ him ; together
with Onesimus, and Burrhus, and Euplus, and Fronto, by
means of whom I have, as to love, beheld all of you.
May I always have joy of you, if indeed I be worthy of
it. It is therefore befitting that you should in every way
glorify Jesus Christ, who hath glorified you, that by a
unanimous obedience " ye may be perfectly joined to-
gether in the same mind and in the same judgment, and
may all speak the same thing concerning the same thing," 5
and that, being subject to the bishop and the presbytery,
ye may in all respects be sanctified.

— EXHORTATIONS TO UNITY.

I do not issue orders to you, as if I were some great
person. For though I am bound for His name, I am
not yet perfect in Jesus Christ. For now I begin to be a
disciple, and I speak to you as my fellow-servants. For
it was needful for me to have been admonished by you
in faith, exhortation, patience, and long-suffering. But
inasmuch as love suffers me not to be silent in regard to
you, I have therefore taken ^ upon me first to exhort you
that ye would run together in accordance with the will of
God. For even Jesus Christ does all things according to
the will of the Father, as He Himself declares in a cer-
tain place, " I do always those things that please Him." ^
Wherefore it behoves us also to live according to the will
of God in Christ, and to imitate Him as Paul did. For,
says he, " Be ye followers of me, even as I also am of
Christ." 8

CHAP. IV. —THE SAME CONTINUED.

Wherefore it is fitting that ye should
nm together in accordance with the
will of your bishop, which thing also
ye do. For your justly renowned
presbytery, worthy of God, is fitted as
exactly to the bishop as the strings
are to the harp. Therefore in your

Wherefore it is fitting that ye also should run together
in accordance with the will of the bishop who by God's
appointment 9 rules over you. Which thing ye indeed of
yourselves do, being instructed by the Spirit. For your
justly-renowned presbytery, being worthy of God, is fitted
as exactly to the bishop as the strings are to the harp.
Thus, being joined together in concord and harmonious

' Or, " your most blessed deacon in all things pertaining to God."
* Comp. 2 Tim. i. i6. s i Cor. i. lo. *> Comp. Philem. 8, 9.

2 Literally, " pattern."
? John viri. 39. ^ i Cor.

3 Comp. I Cor. xvi. 18, etc.
i. I. 9 Literally, " according to God '

EPISTLE OF IGNATIUS TO THE EPHESIANS.

concord and harmonious love, Jesus
Christ is sung. And do ye, man by
man, become a choir, that being
harmonious in love, and taking'up the
song of God in unison, ye may with
one voice sing to the Father through
Jesus Christ, so that He may both
hear you, and perceive by your works
that ye are indeed the members of
His Son. It is profitable, therefore,
that you should live in an unblameable
unity, that thus ye may always enjoy
communion with God.

CHAP. V.

For if I in this brief space of time,
have enjoyed such fellowship with
your bishop — I mean not of a mere
human, but of a spiritual nature — how
much more do I reckon you happy
who are so joined to him as the Church
is to Jesus Christ, and as Jesus Christ
is to the Father, that so all things may
agree in unity ! Let no man deceive
himself : if any one be not within the
altar, he is deprived of the bread of
God. For if the prayer of one or two
possesses •♦ such power, how much
more that of the bishop and the whole
Church ! He, therefore, that does
not assemble with the Church, has
evens by this manifested his pride,
and condemned himself. For it is
written, " God resisteth the proud." ^
Let us be careful, then, not to set
ourselves in opposition to the bishop,
in order that we may be subject to
God.

love, of which Jesus Christ is the Captain and Guardian,
do ye, man by man, become but one choir ; so that,
agreeing together in concord, and obtaining ' a perfect
unity with God, ye may indeed be one in harmonious
feeling with God the Father, and His beloved Son Jesus
Christ our Lord. For, says He, " Grant unto them. Holy
Father, that as I and Thou are one, they also may be one
in us." ^ It is therefore profitable that you, being joined
together with God in an unblameable unity, should be the
followers of the example of Christ, of whom also ye are
members.

THE PRAISE OF UNITY.

For if I, in this brief space of time, have enjoyed such
fellowship with your bishop — I mean not of a mere human,
but of a spiritual nature — how much more do I reckon you
happy, who so depend ^ on him as the Church does on the
Lord Jesus, and the Lord does on God and His Father,
that so all things may agree in unity ! Let no man de-
ceive himself: if any one be not within the altar, he is
deprived of the bread of God. For if the prayer of one
or two possesses ■* such power that Christ stands in the
midst of them, how much more will the prayer of the bishop
and of the whole Church, ascending up in harmony to God,
prevail for the granting of all their petitions in Christ !
He, therefore, that separates himself from such, and does
not meet in the society where sacrifices ^ are offered, and
with " the Church of the first-born whose names are
written in heaven," is a wolf in sheep's clothing, ^ while he
presents a mild outward appearance. Do ye, beloved, be
careful to be subject to the bishop, and the presbyters and
the deacons. For he that is subject to these is obe-
dient to Christ, who has appointed them ; but he that is
disobedient to these is disobedient to Christ Jesus. And
" he that obeyeth not ^ the Son shall not see life, but
the wrath of God abideth on him." For he that yields
not obedience to his superiors is self-confident, quarrel-
some, and proud. But " God," says [the Scripture] " resist-
eth the proud, but giveth grace to the humble ;" ^ and,
"The proud have greatly transgressed." The Lord also
says to the priests, " He that heareth you, heareth Me ; and
he that heareth Me, heareth the Father that sent Me. He
that despiseth you, despiseth Me ; and he that despiseth
Me, despiseth Him that sent Me."

CHAP. VI. HAVE RESPECT TO THE BISHOP AS TO CHRIST HIMSELF.

Now the more any one sees the The more, therefore, you see the bishop silent, the more

bishop keeping silence, '° the more do you reverence him. For we ought to receive every

ought he to revere him. For we
ought to receive every one whom the
Master of the house sends to be over
His household," as we would do Him
that sent him. It is manifest, there-
fore, that we should look upon the
bishop even as we would upon the

one whom the Master of the house sends to be over His
household, " as we would do Him that sent him. It is
manifest, therefore, that we should look upon the bishop
even as we would look upon the Lord Himself, standing,
as he does, before the Lord. For " it behoves the man
who looks carefully about him, and is active in his
business, to stand before kings, and not to stand before

' Literally, " receiving a union to God in oneness." ^ John xvii. 11, 12. 3 Sonie read, " mixed up with." * Malt, xviii. 19.
S Or, " already." *> Literally, " in the assembly of sacrifices." ^ Matt. vii. 15. ^ Or, " believeth not " (John iii. 36).
9 Prov. iii. 34; James iv. 6; i Pet. v. 5. '° That is, "showing forbearance." " Comp. Matt. xxiv. 25.

EPISTLE OF IGNATIUS TO THE EPHESIANS.

Lord Himself. And indeed Ones-
imus himself greatly commends your
good order in God, that ye all live ac-
cording to the truth, and that no sect '
has any dwelling-place among you.
Nor, indeed, do ye hearken to any one
rather than to Jesus Christ speaking
in truth.

slothful men." ' And indeed Onesimus himself greatly
commends your good order in God, that ye all live accord-
ing to the truth, and that no stct ^ has any dwelling-place
among you. Nor indeed do ye hearken to any one rather
than to Jesus Christ, the true Shepherd and Teacher. And
ye are, as Paul wrote to you, "one body and one spirit, be-
cause ye have also been called in one hope of the faith. ^
Since also " there is one Lord, one faith, one baptism,
one God and Father of all, who is over all, and through
all, and in all." •♦ Such, then, are ye, having been taught
by such instructors, Paul the Christ-bearer, and Timothy
the most faithful.

CHAP. VII. BEWARE OF FALSE TE.'^CHERS.

For some are in the habit of carry- But some most worthless persons are in the habit of

ing about the name [of Jesus Christ] carrying about the name [of Jesus Christ] in wicked
in wicked guile, while yet they prac- guile, while yet they practise things unworthy of God,
tise things unworthy of God, whom and hold opinions contrary to the doctrine of Christ, to
ye must flee as ye would wild beasts. their own destruction, and that of those who give credit
For they are ravening dogs, who bite to them, whom you must avoid as ye would wild beasts,
secretly, against whom ye must be on For " the righteous man who avoids them is saved for
your guard, inasmuch as they are men ever ; but the destruction of the ungodly is sudden, and
who can scarcely be cured. There is a subject of rejoicing." 5 For " they are dumb dogs,
one Physician who is possessed both that cannot bark,"^ raving mad, and biting secretly,
of flesh and spirit ; both made and against whom ye must be on your guard, since they
not made ; God existing in flesh ; true labour under an incurable disease. But our Physician
life in death ; both of Mary and of is the only true God, the unbegotten and unapproach-
God ; first possible and then impossi- able, the Lord of all, the Father and Begetter of the only-
ble, — 7 even Jesus Christ our Lord. begotten Son. We have also as a Physician the Lord

our God, Jesus the Christ, the only-begotten Son and
Word, before time began,*^ but who afterwards became
also man, of Mary the virgin. For " the Word was made
flesh." 9 Being incorporeal, He was in the body; being
impassible, He was in a passible body ; being immortal,
He was in a mortal body ; being life, He became subject
to corruption, that He might free our souls from death
and corruption, and heal them, and might restore them
to health, when they were diseased with ungodliness and
wicked lusts.

CHAP. VIII. — RENEWED PR.^ISE OF THE EPHESUNS.

Let not then any one deceive you, Let not then any one deceive you, as indeed ye are

as indeed ye are not deceived, inas- not deceived ; for ye are wholly devoted to God. For
much as ye are wholly devoted to when there is no evil desire within you, which might de-
God. For since there is no strife file and torment you, then do ye live in accordance with
raging among you which might dis- the will of God, and are [the ser\'ants] of Christ. Cast
tress you, ye are certainly living in ye out that which defiles '° you, who are of the ' ' most holy
accordance with God's will. I am Church of the Ephesians, which is so famous and cele-
far inferior to you, and require to brated throughout the world. They that are carnal can-
not do those things which are spiritual, nor they that are
spiritual the things which are carnal ; even as faith can-
not do the works of unbelief, nor unbelief the works of
faith. But ye, being full of the Holy Spirit, do nothing
according to the flesh, but all things according to the
Spirit. Ye are complete in Christ Jesus, " who is the
Saviour of all men, specially of them that believe." "

be sanctified by your Church of
Kphesus, so renowned throughout
the world. They that are carnal
cannot do those things which are
spiritual, nor they that are spiritual
the things which are carnal ; even
as faith cannot do the works of un-

' Prov. xxii. 29, after T,XX. 2 Or, " heresy." ^ ^ Kph. iv. 4. * Eph. iv. 5, 6, 5 Prov. x. 25, xi. 3. * Isa. Ivi. 10.

' This clause is wantini; in the Greek, and has been supplied from the ancient Latin version. ^ Or, " before the ages." 9 John 1. 14.

"0 It is difficult to translate ntpiijiriiia in this and similar passages; comp. i Cor. iv. 13. " Literally, " and the." " i Tim. iv. 10.

EPISTLE OF IGNATIUS TO THE EPHESIANS.

belief, nor unbelief the works of faith.
But even those things which ye do
according to the flesh are spiritual ;
for ye do all things in Jesus Christ.

CHAP. IX.

•YE HAVE GIVEN NO HEED TO FALSE TEACHERS.

Nevertheless, I have heard of some
who have passed on from this to you,
having false doctrine, whom ye did
not suffer to sow among you, but
stopped your ears, that ye might not
receive those things which were sown
by them, as being stones ' of the tem-
ple of the Father, prepared for the
building of God the Father, and
drawn up on high by the instrument
of Jesus Christ, which is the cross,^
making use of the Holy Spirit as a
rope, while your faith was the means
by which you ascended, and your love
the way which led up to God. Ye,
therefore, as well as all your fellow-
travellers, are God-bearers, temple-
bearers, Christ-bearers, bearers of
holiness, adorned in all respects with
the commandments of Jesus Christ,
in whom also I exult that I have
been thought worthy, by means of
this Epistle, to converse and rejoice
with you, because with respect to
your Christian life ^ ye love nothing
but God only.

Nevertheless, I have heard of some who have passed
in among you, holding the wicked doctrine of the strange
and evil spirit; to whom ye did not allow entrance to
sow their tares, but stopped your ears that ye might
not receive that error which was proclaimed by them, as
being persuaded that that spirit which deceives the peo-
ple does not speak the things of Christ, but his own,
for he is a lying spirit. But the Holy Spirit does not
speak His own things, but those of Christ, and that not
from himself, but from the Lord ; even as the Lord also
announced to us the things that He received from the
Father. For, says He, " the word which ye hear is not
Mine, but the Father's, who sent Me." ^ And says He
of the Holy Spirit, " He shall not speak of Himself, but
whatsoever things He shall hear from Me." ^ And He
says of Himself to the Father, " I have," says He, " glori-
fied Thee upon, the earth ; I have finished the work which.
Thou gavest Me ; I have manifested Thy name to men." 5
And of the Holy Ghost, " He shall glorify Me, for He
receives of Mine." ^ But the spirit of deceit preaches
himself, and speaks his own things, for he seeks to please
himself. He glorifies himself, for he is full of arrogance.
He is lying, fraudulent, soothing, flattering, treacherous,
rhapsodical, trifling, inharmonious, verbose, sordid, and
timorous. From his power Jesus Christ will deliver you,
who has founded you upon the rock, as being chosen
stones, well fitted for the divine edifice of the Father, and
who are raised up on high by Christ, who was crucified
for you, making use of the Holy Spirit as a rope, and be-
ing borne up by faith, while exalted by love from earth to
heaven, walking in company with those that are undefiled.
For, says [the Scripture], " Blessed are the undefiled in
the way, who walk in the law of the Lord."** Now the
way is unerring, namely, Jesus Christ. For, says He, " I
am the way and the life." ^ And this way leads to the
Father. For " no man," says He, " cometh to the Father
but by Me." '° Blessed, then, are ye who are God-bearers,
spirit-bearers, temple-bearers, bearers of holiness, adorned
in all respects with the commandments of Jesus Christ,
being " a royal priesthood, a holy nation, a peculiar peo-
ple," " on whose account I rejoice exceedingly, and have
had the privilege, by this Epistle, of conversing with " the
saints which are at Ephesus, the faithful in Christ Jesus." '*
I rejoice, therefore, over you, that ye do not give heed
to vanity, and love nothing according to the flesh, buf
according to God.

CHAP. X. EXHORTATIONS TO PRAYER, HUMILITY, ETC.

And pray ye without ceasing in be- And pray ye without ceasing in behalf of other men ;

half of other men. For there is in for there is hope of the repentance, that they may attain
them hope of repentance that they to God, For " cannot he that falls arise again, and he

' Comp. I Pet. ii. 5. 2 Comp. John xii. 32. 3 John xiv. 24. * John xvi. 13. 5 John xvii. 4, 6. * John xvi. 14.

' Literally, " according to the otlier life." ' Ps. cxix. i. 9 John xiv. 6. '° John xiv. 6. " i Pet. ii. 9. " Eph. i. t

EPISTLE OF IGNATIUS TO THE EPHESIANS.

may attain to God. See,* then, that
they be instructed by your works, if
in no other way. Be ye meek in
response to their wrath, humble in
opposition to their boasting : to their
blasphemies return "♦ your prayers ; in
contrast to their error, be ye stedfast s
in the faith ; and for their cruelty,
manifest your gentleness. While we
take care not to imitate their conduct,
let us be found their brethren in all
true kindness ; and let us seek to be
followers of the Lord (who ever more
unjustly treated, more destitute, more
condemned?), that so no plant of the
devil may be found in you, but ye may
remain in all holiness and sobriety in
Jesus Christ, both with respect to the
flesh and spirit.

that goes astray return?" ' Permit them, then, to be in-
structed by you. Re ye therefore the ministers of God,
and the mouth of Christ. For thus saith the Lord, " If
ye take forth the precious from the vile, ye shall be as
my mouth." 3 Be ye humble in response to their wrath;
oppose to their blasphemies your earnest prayers ; while
they go astray, stand ye stedfast in the faith. Conquer ye
their harsh temper by gentleness, their passion by meek-
ness. For " blessed are the meek ; " ^ and Moses was
meek above all men ; ^ and David was exceeding meek."
Wherefore Paul exhorts as follows : " The servant of the
Lord must not strive, but be gentle towards all men, apt
to teach, patient, in meekness instructing those that op-
pose themselves." ^ Do not seek to avenge yourselves on
those that injure you, for says [the Scripture], " If I have
returned evil to those who returned evil to me." '° Let
us make them brethren by our kindness. For say ye
to those that hate you, Ye are our brethren, that the
name of the Lord may be glorified. And let us imitate
the Lord, "who, when He was reviled, reviled not

agam

"II

when He was crucified. He answered not ;

" when He suffered. He threatened not ;" " but prayed
for His enemies, " Father, forgive them ; they know not
what they do." '^ If any one, the more he is injured, dis-
plays the more patience, blessed is he. If any one is
defrauded, if any one is despised, for the name of the
Lord, he truly is the servant of Christ. Take heed that
no plant of the devil be found among you, for such a
plant is bitter and salt. " Watch ye, and be ye sober," ■'♦
in Christ Jesus.

CHAP. XI. AN EXHORTATION TO FEAR GOD, ETC.

The last times are come upon us. Let us therefore be
of a reverent spirit, and fear the long-suffering of God,
lest we despise the riches of His goodness and forbear-
ance.'5 For let us either fear the wrath to come, or let
us love the present joy in the life that now is ; and let
our present and true joy be only this, to be found in
Christ Jesus, that we may truly live. Do not at any
time desire so much as even to breathe apart from Him.
For He is my hope ; He is my boast ; He is my never-
failing riches, on whose account I bear about with me
these bonds from Syria to Rome, these spiritual jewels,
in which may I be perfected through your prayers, and
become a partaker of the sufferings of Christ, and have
fellowship with Him in His death. His resurrection from
the dead, and His everlasting life.'^ May I attain to this,
so that I may be found in the lot of the Christians of
Ephesus, who have always had intercourse with the apos-
tles by the power of Jesus Christ, with Paul, and John,
and Timothy the most faithful.

The last times are come upon us.
Let us therefore be of a reverent
spirit, and fear the long-suffering of
God, that it tend not to our condem-
nation. For let us either stand in
awe of the wrath to come, or show
regard for the grace which is at pres-
ent displayed — one of two things.
Only [in one way or another] let us
be found in Christ Jesus unto the true
life. Apart from Him, let nothing
attract '^ you, for whom I bear about
these bonds, these spiritual jewels, by
which may I arise through your pray-
ers, of which I entreat I may always
be a partaker, that I may be found in
the lot of the Christians of Ephesus,
who have always been of the same
mind with the apostles through the
power of Jesus Christ.

CHAP. XII. PRAISE OF THE EPHESIANS.

I know both who I am, and to I know both who I am, and to whom I write. I am

whom I write. I am a condemned the very insignificant Ignatius, who have my lot with '"
man, ye have been the objects of those who are exposed to danger and condemnation.

■ Jer. viii. 4. ' Literally, " permit." 3 Jer. xv. 19. * The verb is here omitted in the original. ' Comp. Col. i. 23. '' Mat'- v. 4.
7 Num. xii. 3. * Ps. cxxxi. 2. 9 2 Tim. ii. 24, 25. '° Ps. vii. 4. " 1 Pet. ii. 23. '^ i Pet. ii. 23. " Luke xxiii. 34.
'< I Pet. iv. 7. 'i Rom. ii. 4. >* Literally, " let nothing become you." " Phil. iii. 10. '* Literally, " am like to."

EPISTLE OF IGNATIUS TO THE EPHESIANS.

mercy ; I am subject to danger, ye
are established in safety. Ye are the
persons through ' whom those pass
that are cut off for the sake of God.
Ye are initiated into the mysteries of
the Gospel with Paul, the holy, the
martyred, the deservedly most happy,
at whose feef* may I be found, when
I shall attain to God ; who in all his
Epistle 5 makes mention of you in
Christ Jesus,

But ye have been the objects of mercy, and are estab-
lished in Christ. I am one delivered over [to death],
but the least of all those that have been cut off for the
sake of Christ, " from the blood of righteous Abel " ^
to the blood of Ignatius. Ye are initiated into the mys-
teries of the Gospel with Paul, the holy, the martyred,
inasmuch as he was " a chosen vessel ;" 3 at whose feet
may I be found, and at the feet of the rest of the saints,
when I shall attain to Jesus Christ, who is always mindful
of you in His prayers.

CHAP. XIII, EXHORTATION TO MEET TOGETHER FREQUENTLY FOR THE WORSHIP OF GOD.

Take heed, then, often to come to-
gether to give thanks to God, and
show forth His praise. For when ye
assemble frequently in the same place,
the powers of Satan are destroyed,
and the destruction at which he aims ^
is prevented by the unity of your faith.
Nothing is more precious than peace,
by which all war, both in heaven and
earth,^ is brought to an end.

Take heed, then, often to come together to give thanks
to God, and show forth His praise. For when ye come
frequently together in the same place, the powers of
Satan are destroyed, and his " fiery darts " ^ urging to sin
fall back ineffectual. For your concord and harmonious
faith prove his destruction, and the torment of his assist-
ants. Nothing is better than that peace which is accord-
ing to Christ, by which all war, both of aerial and terres-
trial spirits, is brought to an end. " For we wrestle not
against blood and flesh, but against principalities and
powers, and against the rulers of the darkness of this
world, against spiritual wickedness in heavenly places." 9

CHAP. XIV. EXHORTATIONS TO FAITH AND LOVE.

None of these things is hid from
you, if ye perfectly possess that faith
and love towards Christ Jesus '° which
are the beginning and the end of life.
For the beginning is faith, and the end
is love." Now these two, being in-
separably connected together,'^ are of
God, while all other things which are
requisite for a holy life follow after
them. No man [truly] making a pro-
fession of faith sinneth ; '^ nor does he
that possesses love hate any one. The
tree is made manifest by its fruit ; 's so
those that profess themselves to be
Christians shall be recognised by their
conduct. For there is not now a de-
mand for mere profession,'^ but that a
man be found continuing in the power
of faith to the end.

Wherefore none of the devices of the devil shall be
hidden from you, if, like Paul, ye perfectly possess that
faith and love towards Christ '° which are the beginning
and the end of life. The beginning of life is faith, and
the end is love. And these two being inseparably con-
nected together, do perfect the man of God ; while all
other things which are requisite to a holy life follow after
them. No man making a profession of faith ought to
sin, nor one possessed of love to hate his brother. For
He that said, " Thou shalt love the Lord thy God," '* said
also, " and thy neighbour as thyself." '* Those that pro-
fess themselves to be Christ's are known not only by what
they say, but by what they practise. " For the tree is
known by its fruit." 's

CHAP. XV. — EXHORTATION TO CONFESS CHRIST BY SILENCE AS WELL AS SPEECH.

It is better for a man to be silent
and be [a Christian] , than to talk and
not to be one. It i^good to teach, if
he who speaks also acts. There is
then one Teacher, who spake and it
was done ; while even those things
which He did in silence are worthy of

It is better for a man to be silent and be [a Christian] ,
than to talk and not to be one. " The kingdom of God
is not in word, but in power." '^ Men " believe with the
heart, and confess with the mouth," the one " unto right-
eousness," the other " unto salvation." '^ It is good to
teach, if he who speaks also acts. For he who shall both
"do and teach, the same shall be great in the kingdom." '^

■ Literally, " ye are the passage of." ^ Matt, xxiii. 35. 3 Acts ix. 15. * Literally, " footsteps."

5 Some render, " in every Epistle." * Eph. vi 16. 7 Literally, " his destruction." ' Literally, " of heavenly and earthly things.''
9 Eph. vi. 12. '° I Tim. i. 14. " i Tim. i. 5. '^ Literally, "being in unity." '^ Comp. i John iii. 7. '■♦ Luke x. 27.
'i Matt. xii. 33. ■* Literally, " there is not now the work of profession." " i Cor. iv. 20. '* Rom. x. 10. '9 Matt. v. 19.

EPISTLE OF IGNATIUS TO THE EPHESIANS.

the Father. He who possesses the
word of Jesus, is truly able to hear
even His very silence, that he may be
perfect, and may both act as he speaks,
and be recognised by his silence.
There is nothing which is hid from
God, but our very secrets are near to
Him. Let us therefore do all things
as those who have Him dwelling in
us, that we may be His temples,^ and
He may be in us as our God, which
indeed He is, and will manifest Him-
self before our faces. Wherefore we
justly love Him.

CHAP. XVI

Do not err, my brethren. ^ Those
that corrupt families shall not inherit
the kingdom of God.* If, then, those
who do this as respects the flesh have
suffered death, how much more shall
this be the case with any one who
corrupts by wicked doctrine the faith
of God, for which Jesus Christ was
crucified ! Such an one becoming
defiled [in this way], shall go away
into everlasting fire, and so shall every
one that hearkens unto him.

Our Lord and God, Jesus Christ, the Son of the living
God, first did and then taught, as Luke testifies, " whose
praise is in the Gospel through all the Churches." ' There
is nothing which is hid from the Lord, but our very secrets
are near to Him. Let us therefore do all things as those
who have Him dwelling in us, that we may be His tem-
ples,^ and He may be in us as God. Let Christ speak in
us, even as He did in Paul. Let the Holy Spirit teach
us to speak the things of Christ in like manner as He did.

— THE FATE OF FALSE TEACHERS.

Do not err, my brethren. ^ Those that corrupt families
shall not inherit the kingdom of God.'* And if those that
corrupt mere human families are condemned to death,
how much more shall those suffer everlasting punishment
who endeavour to corrupt the Church of Christ, for which
the Lord Jesus, the only-begotten Son of God, endured
the cross, and submitted to death ! Whosoever, " being
waxen fat," 5 and " become gross," sets at nought His
doctrine, shall go into hell. In like manner, ever}' one
that has received from God the power of distinguishing,
and yet follows an unskilful shepherd, and receives a false
opinion for the truth, shall be punished. " ^Vhat com-
munion hath light with darkness? or Christ with Belial?
Or what portion hath he that believeth with an infidel?
or the temple of God with idols? "^ And in like manner
say I, what communion hath truth with falsehood? or
righteousness with unrighteousness ? or true doctrine with
that which is false ?

CHAP. XVir. — BEWARE OF FALSE DOCTRINES.

For this end did the Lord suffer
the ointment to be poured upon His
head,7 that He might breathe immor-
tality into His Church. Be not ye
anointed with the bad odour of the
doctrine of the prince of this world ;
let him not lead you away captive
from the life which is set before you.
And why are we not all prudent, since
we have received the knowledge of
God, which is Jesus Christ ? Why do
we foolishly perish, not recognising
the gift which the Lord has of a truth
sent to us?

For this end did the Lord suffer the ointment to be
poured upon His head,^ that His Church might breathe
forth immortality. For saith [the Scripture], "Thy name
is as ointment poured forth ; therefore have the virgins
loved Thee : they have drawn Thee ; at the odour of Thine
ointments we will run after Thee." ^ Let no one be
anointed with the bad odour of the doctrine of [the prince
of] this world ; let not the holy Church of God be led
captive by his subtlety, as was the first woman.'^ Why
do we not, as gifted with reason, act wisely? When we
had received from Christ, and had grafted in us the faculty
of judging concerning God, why do we fall headlong into
ignorance? and why, through a careless neglect of ac-
knowledging the gift which we have received, do we fool-
ishly perish?

CHAP. XVIII. — THE GLORY OF THE CROSS.

Let my spirit be counted as noth-
ing '° for the sake of the cross, which
is a stumbling-block " to those that do
not believe, but to us salvation and

The cross of Christ is indeed a stumbling-block to
those that do not believe, but to the believing it is salva-
tion and life eternal. "Where is the wise man? where
the disputer?"'^ Where is the boasting of those who

■ 2 Cor. viii. i8. ^ i Cor. vi. 19. ^ Comp. James i. 16. * i Cor. vi. 9, 10. 5 Deut. xxxii. 15. * 2 Cor. vi. 14-16.
' Comp. John xii. 7. * Song of Sol. i. 3, 4. 9 Literally, " before the ages." '" Again nepiifiriixa, translated " offscouring," i Cor.
" Comp. I Cor. i. i3. '- i Cor. i. 20.

EPISTLE OF IGNATIUS TO THE EPHESIANS. 5/

life eternal. " Where is the wise are called mighty ? For the Son of God, who was be-

man? where the disputer ?" ' Where gotten before time began,^ and established all things

is the boasting of those who are styled according to the will of the Father, He was conceived in

prudent ? For our God, Jesus Christ, the womb of Mary, according to the appointment of God,

was, according to the appointment ^ of the seed of David, and by the Holy Ghost. For says

of God, conceived in the womb by [the Scripture], "Behold, a virgin shall be with child,

Mary, of the seed of David, but by and shall bring forth a son, and He shall be called Im-

the Holy Ghost. He was born and manuel." ^ He was born and was baptized by John, that

baptized, that by His passion He He might ratify the institution committed to that prophet,
might purify the water.

CHAP. XIX. — THREE CELEBRATED MYSTERIES.

Now the virginity of Mary was hid- Now the virginity of Mary was hidden from the prince

den from the prince of this world, as of this world, as was also her offspring, and the death of

was also her offspring, and the death the Lord ; three mysteries of renown,5 which were

of the Lord ; three mysteries of re- wrought in silence, but have been revealed to us. A star

nown,5 which were wrought in silence shone forth in heaven above all that were before it, and

by ^ God. How, then, was He mani- its light was inexpressible, while its novelty struck men

fested to the world ? ? A star shone with astonishment. And all the rest of the stars, with

forth in heaven above all the other the sun and moon, formed a chorus to this star. It far

stars, the light of which was inex- exceeded them all in brightness, and agitation was felt as

pressible, while its novelty struck men to whence this new spectacle [proceeded]. Hence

with astonishment. And all the rest worldly wisdom became folly ; conjuration was seen to

of the stars, with the sun and moon, be mere trifling ; and magic iDCcame utterly ridiculous,

formed a chorus to this star, and its Every law ^ of wickedness vanished away ; the darkness

light was exceedingly great above of ignorance was dispersed ; and tyrannical authority was

them all. And there was agitation destroyed, God being manifested as a man, and man dis-

felt as to whence this new spectacle playing power as God. But neither was the former a

came, so unlike to everything else mere imagination,^ nor did the second imply a bare hu-

[in the heavens]. Hence every kind manity ; '° but the one was absolutely true," and the other

of magic was destroyed, and every an economical arrangement.'^ Now that received a be-

bond of wickedness disappeared ; ig- ginning which was perfected by God.'^ Henceforth all

norance was removed, and the old things were in a state of tumult, because He meditated

kingdom abolished, God Himself be- the abolition of death,
ing manifested in human form for the
renewal of eternal life. And now
that took a beginning which had been
prepared by God. Henceforth all
things were in a state of tumult, be-
cause He meditated the abolition of
death.

CHAP. XX. — PROMISE OF ANOTHER CHAP. XX. — EXHORTATIONS TO STEDFASTNESS AND UNITY.

LETTER. Stand fast, brethren, in the faith of Jesus Christ, and in

If Jesus Christ shall graciously per- His love, in His passion, and in His resurrection. Do ye

mit me through your prayers, and if all come together in common, and individually, '5 through

it be His will, I shall, in a second lit- grace, in one faith of God the Father, and of Jesus

tie work which I will write to you, Christ His only-begotten Son, and " the first-born of

make further manifest to you [the na- every creature," '^ but of the seed of David according to

ture of] the dispensation of which I the flesh, being under the guidance of the Comforter, in

have begun [to treat] , with respect to obedience to the bishop and the presbytery with an undi-

the new man, Jesus Christ, in His vided mind, breaking one and the same bread, which is

faith and in His love, in His suffering the medicine of immortality, and the antidote which pre-

and in His resurrection. Especially vents us from dying, but a cleansing remedy driving away

[will I do this '■♦] if the Lord make evil, [which causes] that we should live in God through

known to me that ye come together Jesus Christ.

' I Cor. i. 20. 2 Literally, " before the ages." 3 Or, " economy," or " dispensation." Comp. Col. i. 25 ; i Tim, i. 4.

* Isa. vii. 14; Matt. i. 23. s Literally, " of noise." (> Or, " in the silence of God " — divine silence. ^ Literally, " to the ages."

8 Some read, " bond." 9 Literally, " opinion." '° Literally, " bareness." '^ Literally, "truth." '^ Htgrally, " an economy."

13 Or, " that which was perfect received a beginning from God." ** The punctuation and meaning are here doubtful

■5 Literally, " by name." ^^ Col. i. 15.

EPISTLE OF IGNATIUS TO THE EPHESIANS.

man by man in common through
grace, individually,' in one faith, and
in Jesus Christ, who was of the seed
of David according to the flesh, be-
ing both the Son of man and the Son
of God, so that ye obey the bishop
and the presbytery with an undivided
mind, breaking one and the same
bread, which is the medicine of im-
mortality, and the antidote to prevent
us from dying, but [which causes]
that we should live for ever in Jesus
Christ.

CHAP. XXI.

My soul be for yours and theirs^
whom, for the honour of God, ye
have sent to Smyrna ; whence also I
write to you, giving tiianks unto the
Lord, and loving Polycarp even as I
do you. Remember me, as Jesus
Christ also remembered you. Pray
ye for the Church which is in Syria,
whence I am led bound to Rome, be-
ing the last of the faithful who are
there, even as I have been thought
worthy to be chosen* to show forth
the honour of God. Farewell in God
the Father, and in Jesus Christ, our
common hope.

• CONCLUSION.

My soul be for yours and theirs ^ whom, for the hon-
our of God, ye have sent to Smyrna; whence also I
write to you, giving thanks to the Lord, and loving Poly-
carp even as I do you. Remember me, as Jesus Christ
also remembers you, who is blessed for evermore. Pray
ye for the Church of Antioch which is in Syria, whence I
am led bound to Rome, being the last of the faithful that
are there, who ^ yet have been thought worthy to carry
these chains to the honour of God. Fare ye well in God
the Father, and the Lord Jesus Christ, our common hope,
and in the Holy Ghost. Fare ye well. Amen. Grace
[be with you] .5

' Literally, " by name."
3 Some read, " even as."

2 Some render, " May I, in my turn, be the means of refreshing you and those," etc.
* Literally, " to be found for." 5 Some omit, " Grace [be with youj."

THE EPISTLE OF IGNATIUS TO THE MAGNESIANS

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theopho-
rus, to the \_Church'\ blessed iti the
grace of God the Father, in Jesus
Christ our Saviour, in whom I
salute the Church tvhich is at Mag-
?iesia, near the Mteander, and wish
it abundance of happiness in God
the Father, and in Jesus Christ.

Ignatius, who is also called Theophorus, to the \_Church'\
blessed in the grace of God the Father, in Jesus Christ
our Saviotir, in whom I salute the Church which is at
Magnesia, near the Mceander, and wish it abundance
of happiness in God the Father, arid in Jesus Christ,
our Lord, in whom may you have abundance of hap-
piness.

CHAP. I. REASON OF WRITING THE EPISTLE.

Having been informed of your
godly ' love, so well-ordered, I re-
joiced greatly, and determined to
commune with you in the faith of
Jesus Christ. For as one who has
been thought worthy of the most hon-
ourable of all names,^ in those bonds
which I bear about, I commend the
Churches, in which I pray for a union
both of the flesh and spirit of Jesus
Christ, the constant source of our life,
and of faith and love, to which nothing
is to be preferred, but especially of
Jesus and the Father, in whom, if we
endure all the assaults of the prince
of this world, and escape them, we
shall enjoy God.

chap. II. —

Since, then, I have had the privi-
lege of seeing you, through Damas
your most worthy bishop, and through
your worthy presbyters Bassus and
Apollonius, and through my fellow-
servant the deacon Sotio, whose friend-
ship may I ever enjoy, inasmuch as he
is subject to the bishop as to the grace
of God, and to the presbytery as to the
law of Jesus Christ, [I now write ** to
you].

Having been informed of your godly ' love, so well-
ordered, I rejoiced greatly, and determined to commune
with you in the faith of Jesus Christ. For as one who
has been thought worthy of a divine and desirable name,
in those bonds which I bear about, I commend the
Churches, in which I pray for a union both of the flesh
and spirit of Jesus Christ, " who is the Saviour of all men,
but specially of them that believe ; " ^ by whose blood
ye were redeemed ; by whom ye have known God, or
rather have been known by Him ; '• in whom enduring,
ye shall escape all the assaults of this world : for " He
is faithful, who will not suffer you to be tempted above
that which ye are able." s

I REJOICE in your MESSENGERS.

Since, then, I have had the privilege of seeing you,
through Damas your most worthy ^ bishop, and through
your worthy ^ presbyters Bassus and Apollonius, and
through my fellow-servant the deacon Sotio, whose friend-
ship may I ever enjoy,^ inasmuch as he, by the grace of
God, is subject to the bishop and presbytery, in the law
of Jesus Christ, [I now write ** to you] .

' Literally, " according to God."
or to that of " martyr " or " confessor.'

^ Literally, " whom may I enjoy."
as above.

* Literally, " of the most God-becoming name," referring either to the appellation " Theophorus,"
3 I Tim. iv. lo. * Comp. Gal. iv. 9. Si Cor. x. 13. * Literally, " worthy of God."
' The apodosis is here wanting in the original, but must evidently be supplied in some such way

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

Now it becomes you also not to
treat your bishop too familiarly on
account of his youth,' but to yield him
all reverence, having respect to ^ the
power of God the Father, as I have
known even holy presbyters do, not
judging rashly, from the manifest
youthful appearance 3 [of their bishop],
but as being themselves prudent in
God, submitting to him, or rather not
to him, but to the Father of Jesus
Christ, the bishop of us all. It is
therefore fitting that you should, after
no hypocritical fashion, obey [your
bishop], in honour of Him who has
willed us [so to do], since he that
does not so deceives not [by such
conduct] the bishop that is visible,
but seeks to mock Him that is invisi-
ble. And all such conduct has refer-
ence not to man,'° but to God, who
knows all secrets.

CHAP. III. HONOUR YOUR YOUTHFUL BISHOP.

Now it becomes you also not to despise the age of your
bishop, but to yield him all reverence, according to the
will of God the Father, as I have known even holy pres-
byters do, not having regard to the manifest youth [of
their bishop], but to his knowledge in God ; inasmuch as
" not the ancient are [necessarily] wise, nor do the aged
understand prudence ; but there is a spirit in men." ■♦
For Daniel the wise, at twelve years of age, became pos-
sessed of the divine Spirit, and convicted the elders, who
in vain carried their grey hairs, of being false accusers,
and of lusting after the beauty of another man's wife. 5
Samuel also, when he was but a little child, reproved Eh,
who was ninety years old, for giving honour to his sons
rather than to God.^ In like manner, Jeremiah also re-
ceived this message from God, " Say not, I am a child." ?
Solomon too, and Josiah, [exemplified the same thing.]
The former, being made king at twelve years of age, gave
that terrible and difficult judgment in the case of the two
women concerning their children.** The latter, coming to
the throne when eight years old,^ cast down the altars and
temples [of the idols], and burned down the groves, for
they were dedicated to demons, and not to God. And he
slew the false priests, as the corrupters and deceivers of
men, and not the worshippers of the Deity, Wherefore
youth is not to be despised when it is devoted to God.
But he is to be despised who is of a wicked mind, although
he be old, and full of wicked days." Timothy the Christ-
bearer was young, but hear what his teacher writes to him :
" Let no man despise thy youth, but be thou an example
of the believers in word and in conduct." " It is becoming,
therefore, that ye also should be obedient to your bishop,
and contradict him in nothing ; for it is a fearful thing to
contradict any such person. For no one does [by such
conduct] deceive him that is visible, but does [in reality]
seek to mock Him that is invisible, who, however, cannot
be mocked by any one. And every such act has respect
not to man, but to God. For God says to Samuel,
*' They have not mocked thee, but Me," '^ And Moses
declares, " For their murmuring i^ not against us, but
against the Lord God." '* No one of those has, [in fact,]
remained unpunished, who rose up against their superiors.
For Dathan and Abiram did not speak against the law,
but against Moses, '5 and were cast down alive into Hades.
Korah also,'^ and the two hundred and fifty who conspired
with him against Aaron, were destroyed by fire. Absalom,
again, '7 who had slain his brother, became suspended on
a tree, and had his evil-designing heart thrust through
with darts. In like manner was Abeddadan '^ beheaded
for the same reason, Uzziah,'^ when he presumed to
oppose the priests and the priesthood, was smitten with
leprosy. Saul also was dishonoured,^'" because he did not
wait for Samuel the high priest. It behoves you, there-
fore, also to reverence your superiors.

• Literallyj " to use the age of your bishop." ^ Literally, " according to." ^ Literally, " youthful condition."

* Job xxxii. 8,9. 5 Dan. xiii. (Apoc). ' i Sam. iii i. ' Jer. i. 7. * i Kings lii. 16.

» 2 Kings xxii. xxiii. '° Literally, " to flesh." '• Dan. xiii. 52 (Apoc). '^ i Tim. iy. 12.
" I Sam. viii. 7. '< Ex. xvi. 8. '5 Num. xvi. i. "> Num. xvi. 31. |' 2 Sam. xviii. 14.
" Sheba is referred to under this name: see 2 Sam xx. 22. >9 2 Chron. xxvi. 20. ^° i Sam. xiii. 11.

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

CHAP. IV.

•SOME WICKEDLY ACT INDEPENDENTLY OF THE BISHOP,

It is fitting, then, not only to be It is fitting, then, not only to be called Christians, but
called Christians, but to be so in real- to be so in reality. For it is not the being called so,
ity : as some indeed give one the title but the being really so, that renders a man blessed. To
of bishop, but do all things without those who indeed talk of the bishop, but do all things
him. Now such persons seem to me without him, will He who is the true and first Bishop,
to be not possessed of a good con- and the only High Priest by nature, declare, " Why call
science, seeing they are not stedfastly ye Me Lord, and do not the things which I say?" ' For
gathered together according to the such persons seem to me not possessed of a good con-
commandment, science, but to be simply dissemblers and hypocrites.

CHAP. V.

Seeing, then, all things have an
end, these two things are simulta-
neously set before us — death and
life ; and every one shall go unto his
own place. For as there are two
kinds of coins, the one of God, the
other of the world, and each of these
has its special character stamped upon
it, [so is it also here.] ^ The unbe-
lieving are of this world ; but the be-
lieving have, in love, the character of
God the Father by Jesus Christ, by
whom, if we are not in readiness
to die into His passion, ^ His life is
not in us.

•DEATH IS THE FATE OF ALL SUCH.

Seeing, then, all things have an end, and there is set
before us life upon our observance [of God's precepts],
but death as the result of disobedience, and every one,
according to the choice he makes, shall go to his own
place, let us flee from death, and make choice of life.
For I remark, that two different characters are found
among men — the one true coin, the other spurious.
The truly devout man is the right kind of coin, stamped
by God Himself. The ungodly man, again, is false coin,
unlawful, spurious, counterfeit, wrought not by God, but
by the devil. I do not mean to say that there are two
different human natures, but that there is one humanity,
sometimes belonging to God, and sometimes to the devil.
If any one is truly religious, he is a man of God ; but if he
is irreligious, he is a man of the devil, made such, not by
nature, but by his own choice. The unbelieving bear
the image of the prince of wickedness. The believing
possess the image of their Prince, God the Father, and
Jesus Christ, through whom, if we are not in readiness to
die for the truth into His passion, ^ His life is not in us.

CHAP. VL PRESERVE HARMONY.

Since therefore I have, in the per-
sons before mentioned, beheld the
whole multitude of you in faith and
love, I exhort you to study to do all
things with a divine harmony,'* while
your bishop presides in the place of
God, and your presbyters in the place
of the assembly of the apostles, along
with your deacons, who are most dear
to me, and are entrusted with the
ministry of Jesus Christ, who was with
the Father before the beginning of
time,5 and in the end was revealed.
Do ye all then, imitating the same
divine conduct,^ pay respect to one
another, and let. no one look upon his
neighbour after the flesh, but do ye
continually love each other in Jesus
Christ. Let nothing exist among you
that may divide you ; but be ye united
with your bishop, and those that pre-
side over you, as a type and evidence
of your immortality.**

Since therefore I have, in the persons before men-
tioned, beheld the whole multitude of you in faith and
love, I exhort you to study to do all things with a divine
harmony,'* while your bishop presides in the place of
God, and your presbyters in the place of the assembly
of the apostles, along with your deacons, who are most
dear to me, and are entrusted with the ministry of Jesus
Christ. He, being begotten by the Father before the
beginning of time,5 was God the Word, the only-begotten
Son, and remains the same for ever ; for " of His king-
dom there shall be no end," ^ says Daniel the prophet.
Let us all therefore love one another in harmony, and let
no one look upon his neighbour according to the flesh,
but in Christ Jesus. Let nothing exist among you which
may divide you ; but be ye united with your bishop,
being through him subject to God in Christ.

* Luke vi. 46. ^ The apodosis is wanting in the original, and some prefer finding it in the following sentence.
3 Or, " after the likeness of His passion." ■* Literally, " in harmony of God." 5 Literally, " before the ages."
' Dan. ii. 44, vii. 14, 27 ^ Literally, " receiving the like manners of God." ^ The meaning is here doubtful.

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

CHAP. VII. — DO NOTHING WITHOUT THE BISHOP AND PRESBYTERS.

As therefore the Lord did nothing
mthout the Father, being united to
Him, neither by Himself nor by the
apostles, so neither do ye anything
without the bishop and presbyters.
Neither endeavour that anything ap-
pear reasonable and proper to your-
selves apart ; but being come together
into the same place, let there be one
jjrayer, one supplication, one mind,
one hope, in love and in joy undefiled.
There is one Jesus Christ, than whom
nothing is more excellent. Do ye
therefore all run together as into one
temple of God, as to one altar, as to
one Jesus Christ, who came forth from
one Father, and is with and has gone
to one.

CHAP. VIII.

Be not deceived with strange doc-
trines, nor with old fables, which are
unprofitable. For if we still live
according to the Jewish law, we ac-
knowledge that we have not received
grace. For the divinest prophets
lived according to Christ Jesus. On
this account also they were perse-
cuted, being inspired by His grace to
fully convince the unbelieving that
there is one God, who has manifested
Himself by Jesus Christ His Son, who
is His eternal Word, not proceeding
forth from silence,5 and who in all
things pleased Him that sent Him.

As therefore the Lord does nothing without the Father,
for says He, " I can of mine own self do nothing," ' so
do ye, neither presbyter, nor deacon, nor layman, do any-
thing without the bishop. Nor let anything appear com-
mendable to you which is destitute of his approval.^
For every such thing is sinful, and opposed [to the will
ofj God. Do ye all come together into the same place
for prayer. Let there be one common supplication, one
mind, one hoi)e, with faith unblameable in Christ Jesus,
than which nothing is more excellent. Do ye all, as one
man, run together into the temple of God, as unto one
altar, to one Jesus Christ, the High Priest of the unbe-
gotten God.

■CAUTION AGAINST FALSE DOCTRINES.

Be not deceived with strange doctrines, "nor give
heed to fables and endless genealogies," ^ and things in
which the Jews make their boast. "Old things are
passed away : behold, all things have become new." '•
For if we still live according to the Jewish law, and the
circumcision of the flesh, we deny that we have received
grace. For the divinest prophets lived according to
Jesus Christ. On this account also they were persecuted,
being inspired by grace to fully convince the unbelieving
that there is one God, the Almighty, who has manifested
Himself by Jesus Christ His Son, who is His Word, not
spoken, but essential. For He is not the voice of an
articulate utterance, but a substance begotten by divine
power, who has in all things pleased Him that sent Him.''

CHAP. IX. LET us LIVE WITH CHRIST.

If, therefore, those who were brought If, then, those who were conversant with the ancient

up in the ancient order of things ^ Scriptures came to newness of hope, expecting the corn-
have come to the possession of a new** ing of Christ, as the Lord teaches us when He says, '* If
hope, no longer observing the Sab- ye had believed Moses, ye would have believed Me, for
bath, but living in the observance '" of he wrote of Me ; " '^ and again, " Your father Abraham
the Ivord's Day, on which also our rejoiced to see My day, and he saw it, and was glad ; for

l)efore Abraham was, I am ; " " how shall we be able to
live without Him? The prophets were His servants,
and foresaw Him by the Spirit, and waited for Him as
their Teacher, and expected Him as their Lord and

life has sprung up again by Him and
by His death — whom some deny, by
which mystery we have obtained
faith, '^ and therefore endure, that we
may be found the disciples of Jesus Saviour, saying, " He will come and save us." '^ Let us

Christ, our only Master — how shall
we be able to live apart from Him,
whose disciples the prophets them-
selves in the Spirit did wait for Him
as their Teacher? And therefore He
whom they rightly waited for, being
come, raised them from the dead.'^

therefore no longer keep the Sabbath after the Jewish
manner, and rejoice in days of idleness ; for " he that
does not work, let him not eat." '^ For say the [holy]
oracles, " In the sweat of thy face shalt thou eat thy
bread." '5 But let every one of you keep the Sabbath
after a spiritual manner, rejoicing in meditation on the
law, not in relaxation of the body, admiring the work-

' John V. 30. * Or, " contrary to his judgment. " * i Tim. i. 4. * 2 Cor. v. 17. 5 Some have argued that the Gno.stic Siyij,
tilence, is here referred to, and have consequently inferred that this epistle could not have been written by Ignatius.

6 Some read viTO<xTri(TavTi, " that gave Him His hypostasis, or substance." 7 Literally, " in old things." » Or, " newness of."
9 John v. 46. '° Or, " according to." " John viii. 56, 58. " Literally, " we have received to believe." " Isa. xxxv. 4.
•< 2 Thess. iii. 10. '5 Gen. iii. 19. •'' Comp. Matt, xxvii. 53.

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

manship of God, and not eating things prepared the day
before, nor using lukewarm drinks, and walking within a
prescribed space, nor finding delight in dancing and
plaudits which have no sense in them.' And after the
observance of the Sabbath, let every friend of Christ
keep the Lord's Day as a festival, the resurrection-day,
the queen and chief of all the days [of the week].
Looking forward to this, the prophet declared, " To the
end, for the eighth day," "= on which our life both sprang
up again, and the victory over death was obtained in
Christ, whom the children of perdition, the enemies of
the Saviour, deny, " whose god is their belly, who mind
earthly things," ^ who are "lovers of pleasure, and not
lovers of God, having a form of godliness, but denying
the power thereof." ^ These make merchandise of Christ,
corrupting His word, and giving up Jesus to sale : they
are corrupters of women, and covetous of other men's
possessions, swallowing up wealth 5 insatiably ; from whom
may ye be delivered by the mercy of God through our
Lord Jesus Christ !

CHAP. X. BEWARE OF JUDAIZING.

Let us not, therefore, be insensible
to His kindness. For were He to
reward us according to our works, we
should cease to be. Therefore, hav-
ing become His disciples, let us learn
to live according to the principles of
1 Christianity.'' For whosoever is called
by any other name besides this, is not
of God. Lay aside, therefore, the
evil, the old, the sour leaven, and be
ye changed into the new leaven, which
is Jesus Christ. Be ye salted in Him,
lest any one among you should be
corrupted, since by your savour ye
shall be convicted. It is absurd to
profess '^ Christ Jesus, and to Judaize.
For Christianity did not embrace '^
Judaism, but Judaism Christianity,
that so every tongue which believeth
might be gathered together to God.

Let us not, therefore, be insensible to His kindness.
For were He to reward us according to our works, we
should cease to be. For " if Thou, Lord, shalt mark
iniquities, O Lord, who shall stand?" ^ Let us therefore
prove ourselves worthy of that name which we have
received. For whosoever is called by any other name
besides this, he is not of God ; for he has not received
the prophecy which speaks thus concerning us : " The
people shall be called by a new name, which the Lord
shall name them, and shall be a holy people." ** This
was first fulfilled in Syria ; for " the disciples were called
Christians at Antioch," ^ when Paul and Peter were lay-
ing the foundations of the Church. Lay aside, therefore,
the evil, the old, the corrupt leaven, '° and be ye changed
into the new leaven of grace. ASide in Christ, that the
stranger " may not have dominion over you. It is absurd
to speak of Jesus Christ., with the tongue, and to cherish
in the mind a Judaism which has now come to an end.
For where there is Christianity there cannot be Judaism.
For Christ is one, in whom every nation that believes,
and every tongue that confesses, is gathered unto God.
And those that were of a stony heart have become the
children of Abraham, the friend of God ; '•• and in his
seed all those have been blessed '5 who were ordained to
eternal life "'' in Christ.

CHAP. XI. — I WRITE THESE THINGS TO WARN YOU.

These things [I address to you]. These things [I address to you], my beloved, not that

my beloved, not that I know any of 1 know any of you to be in such a state ; '^ but, as less

you to be in such a state ; '^ but, as than any of you, I desire to guard you beforehand, that

less than any of you, I desire to guard ye fall not upon the hooks of vain doctrine, but that you

you beforehand, that ye fall not upon may rather attain to a full assurance in Christ, who was

the hooks of vain doctrine, but that begotten by the Father before all ages, but was afterwards

' Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the
space lawful to be traversed. Philo {De Tkerap.) refers to the dancing, etc. ^ Ps. vi. xii. (inscrip.). 3 Phil. lii. 18, 19.

* 2 Tim. iii 4. 5 Literally, " whirlpools of wealth." * Ps. cxxx. 3. 1 Literally, " according to Christianity." * Isa. Ixil. 2, 12.

9 Acts xi. 26. '° I Cor. V. 7. " Or, "enemy " '^ Some read, " to name." '^ Literally, " believe into," merge into.
'* Matt, iii 9; Isa xli. 8; James ii. 23. Some read, " children of God, friends of Abraham." '5 Gen. xxviii. 14. '» Acts xiii. 48.
'' i.e., addicted to the error of Judaizing.

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

ye attain to full assurance in regard to
the birth, and passion, and resurrec-
tion which took place in the time of
the government of Pontius Pilate, be-
ing truly and certainly accomplished
by Jesus Christ, who is our hope,"
from which may no one of you ever
be turned aside.

born of the Virgin Mary without any intercourse with
man. He also lived a holy life, and healed every kind of
sickness and disease among the people, and wrought signs
and wonders for the benefit of men ; and to those who
had fallen into the error of polytheism He made known
the one and only true God, His Father, and underwent
the passion, and endured the cross at the hands of the
Christ-killing Jews, under Pontius Pilate the governor and
Herod the king. He also died, and rose again, and as-
cended into the heavens to Him that sent Him, and is
sat down at His right hand, and shall come at the end of
the world, with His Father's glory, to judge the living
and the dead, and to render to every one according to
his works.2 He who knows these things with a full assur-
ance, and believes them, is happy ; even as ye are now
the lovers of God and of Christ, in the full assurance of
our hope, from which may no one of us ^ ever be turned
aside !

CHAP. Xn. — YE ARE SUPERIOR TO ME.

May I enjoy you in all respects, if
indeed I be worthy ! For though I
am bound, I am not worthy to be
compared to any of you that are at
liberty. I know that ye are not puffed
up, for ye have Jesus Christ in your-
selves. And all the more when I
commend you, I know that ye cherish
modesty ■♦ of spirit; as it is written,
"The righteous man is his own ac-
cuser." 5

May I enjoy you in all respects, if indeed I be worthy !
For though I am bound, I am not worthy to be compared
to one of you that are at liberty. I know that ye are not
puffed up, for ye have Jesus in yourselves. And all the
more when I commend you, I know that ye cherish mod-
esty * of spirit ; as it is written, " The righteous man is
his own accuser ; " 5 and again, " Declare thou first thine
iniquities, that thou mayest be justified ; " ^ and again,
" When ye shall have done all things that are commanded
you, say, We are unprofitable servants ; " 7 " for that which
is highly esteemed among men is abomination in the sight
of God." ^ For says [the Scripture], "God be merciful
to me a sinner." 9 Therefore those great ones, Abraham
and Job,'° styled themselves " dust and ashes" " before
God. And David says, "Who am I before Thee, O Lord,
that Thou hast glorified me hitherto ? " '^ And Moses, who
was " the meekest of all men," '^ saith to God, " I am of
a feeble voice, and of a slow tongue." "* Be ye therefore
also of a humble spirit, that ye may be exalted ; for " he
that abaseth himself shall be exalted, and he that exalteth
himself shall be abased." 's

CHAP. Xm. BE ESTABLISHED IN FAITH AND UNITY.

Study, therefore, to be established
in the doctrines of the Lord and the
apostles, that so all things, whatsoever
ye do, may prosper both in the flesh
and spirit ; in faith and love ; in the
Son, and in the Father, and in the
Spirit ; in the beginning and in the end ;
with your most admirable bishop, and
the well-compacted spiritual crown
of your presbytery, and the deacons
who are according to God. Be ye
subject to the bishop, and to one an-
other, as Jesus Christ to the Father,

Study, therefore, to be established in the doctrines of
the Lord and the apostles, that so all things, whatsoever
ye do, may prosper, both in the flesh and spirit, in faith
and love, with your most admirable bishop, and the well-
compacted '^ spiritual crown of your presbytery, and the
deacons who are according to God. Be ye subject to
the bishop, and to one another, as Christ to the Father,
that there may be a unity according to God among you.

> 1 Tim. i. I. * 2 Tim. iv. i : Rom. ii. 6. 3 Some read, " of you." * Literally, " are reverent." 5 Prov. xvm. 17 (LXX.).
* Isa. xliii. 26. 7 Luke xvii. 10. » Luke xvi. 15. 9 Luke xviii. 13. >o Some read, "Jacob." " Gen. xviii. 27; Job xxx. 19
»» I Chron. xvii. 16. " Num. xii. 3. '< Ex. iv. 10. '5 Luke xiv. 11. >«> Literally, "well-woven."

EPISTLE OF IGNATIUS TO THE MAGNESIANS.

according to the flesh, and the apos-
tles to Christ, and to the Father, and
to the Spirit ; that so there may be a
union both fleshly and spiritual.

CHAP. XIV.

Knowing as I do that ye are full of
God, I have but briefly exhorted you.
Be mindful of me in your prayers,
that I may attain to God ; and of the
Church which is in Syria, whence I
am not worthy to derive my name :
for I stand in need of your united
prayer in God, and your love, that
the Church which is in Syria may be
deemed worthy of being refreshed ^
by your Church.

— YOUR PRAYERS REQUESTED.

Knowing as I do that ye are full of all good, I have but
briefly exhorted you in the love of Jesus Christ. Be
mindful of me in your prayers, that I may attain to God ;
and of the Church which is in Syria, of whom I am not
worthy to be called bishop. For I stand in need of your
united prayer in God, and of your love, that the Church
which is in Syria may be deemed worthy, by your good
order, of being edified ' in Christ.

CHAP. XV.

■ SALUTATIONS.

The Ephesians from Smyrna
(whence I also write to you), who are
here for the glory of God, as ye also
are, who have in all things refreshed
me, salute you, along with Polycarp,
the bishop of the Smymsans. The
rest of the Churches, in honour of
Jesus Christ, also salute you. Fare ye
well in the harmony of God, ye who
have obtained the inseparable Spirit,
Ivho is Jesus Christ.

The Ephesians from Smyrna (whence I also write to
you), who are here for the glory of God, as ye also are,
who have in all things refreshed me, salute you, as does
also Polycarp. The rest of the Churches, in honour of
Jesus Christ, also salute you. Fare ye well in harmony,
ye who have obtained the inseparable Spirit, in Christ
Jesus, by the will of God.

' Literally, " of being fed as by a shepherd." ^ Literally, " of being sprinkled with dew."

[N.B. — In cap. ix., note 6, the reference is to the title of these two psalms, as rendered by the LXX. Eis to t«Aos vnep t^j 6y6d>is.]

THE EPISTLE OF IGNATIUS TO THE TRALLIANS.

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theoph-
orus, to the holy Church which is
at Tralles, in Asia, beloved of God,
the Father of fesus Christ, elect,
and worthy of God, possessing peace
through the flesh, and blood, and
passion of Jesus Christ, who is our
hope, through our rising again to
Him,^ 7vhich also I salute in its
fulness,^ and in the apostolical char-
acter,'^ and wish abu?idance of hap-
piness.

Ignatius, who is also called Theophorus, to the holy Church
which is at Tralles, beloved by God the Father, and
Jesus Christ, elect, and worthy of God, possessing peace
through the flesh and Spirit of Jesus Christ, 7vho is our
hope, in His passion by the cross and death, and in His
resurrection, which also I salute in its fulness,^ and in
the apostolical character,^ and wish abundance of
happiness.

CHAP. I.

■ACKNOWLEDGMENT OF THEIR EXCELLENCE.

I know that ye possess an unblame-
able and sincere mind in patience, and
that not only in present practice,^ but
according to inherent nature, as Po-
lybius your bishop has shown me, who
has come to Smyrna by the will of God
and Jesus Christ, and so sympathized
in the joy which I, who am bound in
Christ Jesus, possess, that I beheld
your whole multitude in him. Having
therefore received through him the
testimony of your good-will, according
to Ciod, I gloried to find you, as I
knew you were, the followers of God.

I know that ye possess an unblameable and sincere
mind in patience, and that not only for present use,"* but
as a permanent possession, as Polybius your bishop has
shown me, who has come to Smyrna by the will of God
the Father, and the Lord Jesus Christ, His Son, with the
co-operation of the Spirit, and so sympathized in the joy
which I, who am bound in Christ Jesus, possess, that I
beheld your whole multitude in Him. Having therefore
received through him the testimony of your good-will
according to God, I gloried to find that you were the
followers of Jesus Christ the Saviour.

CHAP. n. — BE SUBJECT TO THE BISHOP, ETC.

For, since ye are subject to the Be ye subject to the bishop as to the Lord, for " he

bishop as to Jesus Christ, ye appear watches for your souls, as one that shall give account to

to me to live not after the manner of God." ^ Wherefore also, ye appear to me to live not after

men, but according to Jesus Christ, the manner of men, but according to Jesus Christ, who

who died for us, in order, by believing died for us, in order that, by believing in His death, ye

in His death, ye may escape from may by baptism be made partakers of His resurrection,

death. It is therefore necessary that, It is therefore necessary, whatsoever things ye do, to do

as ye indeed do, so without the bishop nothing without the bishop. And be ye subject also to

ye should do nothing, but should also the presbytery, as to the apostles of Jesus Christ, who is

' Some render, " in the resurrection which is by Him." ^ Either, " the whole members of the Church," or, " in the fulness of blessing."
5 Either, " as an apostle," or, " in the apostolic form." ■• Literally, " not for use, but for a possession."
S Literally, " not according to use, but according to nature." * Heb. xiii. 17.

EPISTLE OF IGNATIUS TO THE TRALLIANS.

be subject to the presbytery, as to the
apostle of Jesus Christ, who is our
hope, in whom, if we Uve, we shall
[at last] be found. It is fitting also
that the deacons, as being [the min-
isters] of the mysteries of Jesus Christ,
should in every respect be pleasing to
all.' For they are not ministers of
meat and drink, but servants of the
Church of God. They are bound,
therefore, to avoid all grounds of
accusation [against them], as they
would do fire.

our hope, in whom, if we live, we shall be found in Him.
It behoves you also, in every way, to please the deacons,
who are [ministers] of the mysteries of Christ Jesus ; for
they are not ministers of meat and drink, but servants of
the Church of God. They are bound, therefore, to avoid
all grounds of accusation [against them], as they would a
burning fire. Let them, then, prove themselves to be
such.

CHAP. III. — HONOUR THE DEACONS, CtC.

In like manner, let all reverence the
deacons as an appointment ^ of Jesus
Christ, and the bishop as Jesus Christ,
who is the Son of the Father, and the
presbyters as the sanhedrim of God, and
assembly of the apostles. Apart from
these, there is no Church.'* Concern-
ing all this, I am persuaded that ye
are of the same opinion. For I have
received the manifestation s of your
love, and still have it with me, in your
bishop, whose very appearance is
highly instructive, ^ and his meekness
of itself a power ; whom I imagine even
the ungodly must reverence, seeing
they are ^ also pleased that I do not
spare myself. But shall I, when per-
mitted to write on this point, reach
such a height of self-esteem, that
though being a condemned ^ man, I
should issue commands to you as if
I were an apostle?

And do ye reverence them as Christ Jesus, of whose
place they are the keepers, even as the bishop is the rep-
resentative of the Father of all things, and the presbyters
are the sanhedrim of God, and assembly ^ of the apostles
of Christ. Apart from these there is no elect Church, no
congregation of holy ones, no assembly of saints. I am
persuaded that ye also are of this opinion. For I have
received the manifestation 5 of your love, and still have it
with me, in your bishop, whose very appearance is highly
instructive, and his meekness of itself a power ; whom I
imagine even the ungodly must reverence. Loving you
as I do, I avoid writing in any severer strain to you, that
I may not seem harsh to any, or wanting [in tenderness] .
I am indeed bound for the sake of Christ, but I am not
yet worthy of Christ. But when I am perfected, perhaps
I shall then become so. I do not issue orders like an
apostle.

CHAP. IV. I HAVE NEED OF HUMILirV.

I have great knowledge in God,9
but I restrain myself, lest I should
perish through boasting. For now it
is needful for me to be the more fear-
ful, and not give heed to those that
puff me up. For they that speak to
me [in the way of commendation]
scourge me. For I do indeed desire
to suffer, but I know not if I be worthy
to do so. For this longing, though it
is not manifest to many, all the more
vehemently assails me.'^ I therefore
have need of meekness, by which the
prince of this world is brought to
nought.

But I measure myself, that I may not perish through
boasting : but it is good to glory in the Lord.'° And even
though I were established " in things pertaining to God,
yet then would it befit me to be the more fearful, and not
give heed to those that vainly puff me up. For those that
commend me scourge me. [I do indeed desire to
suffer "], but I know not if I be worthy to do so. For the
envy of the wicked one is not visible to many, but it wars
against me. I therefore have need of meekness, by which
the devil, the prince of this world, is brought to nought.

■ It IS doubtful whether this exhortation is addressed to the deacons or people; whether the former are urged in all respects to please
latter, or the latter in all points to be pleased with the former. ^ Literally, " commandment." The text, which is faulty in the MS.,
been amended as above by Smith. 3 Or, " conjunction." ■* Literally, " no Church is called." 5 Or, " pattern."

^ Literally, " great instruction." ' Some here follow a text similar to that of the longer recension.

* Both the text and meaning are here very doubtful ; some follow the reading of the longer recension.

9 Literally, " I know many things in God." '° i Cor. i. 31. " Or, " confirmed." '^ Omitted in the MS.
'3 A different turn altogether is given to this passage in the longer recension.

the
has

EPISTLE OF IGNATIUS TO THE TRALLIANS.

CHAP. V. — r WILL NOT TEACH YOU PROFOUND DOCTRINES.

Am I not able to write to you of
heavenly things? But I fear to do so,
lest I should inflict injury on you who
are but babes [in Christ]. Pardon
me in this respect, lest, as not being
able to receive [such doctrines], ye
should be strangled by them. For
even I, though I am bound [for Christ] ,
yet am not on that account able to un-
derstand heavenly things, and the
places * of the angels, and their gather-
ings under their respective princes,
things visible and invisible. Without
reference to such abstruse subjects, I
am still but a learner [in other re-
spects 5] ; for many things are wanting
to us, that we come not short of God.

For might ' not I write to you things more full of mystery ?
But I fear to do so, lest I should inflict injury on you
who are but babes [in Christ]. Pardon me in this re.-
spect, lest, as not being able to receive their weighty im-
port, ^ ye should be strangled by them. For even I, though
I am bound [for Christ], and am able to understand heaven-
ly things, the angelic orders, and the different sorts ^ of
angels and hosts, the distinctions between powers and do-
minions, and the diversities between thrones and author-
ities, the mightiness of the ALons, and the pre-eminence
of the cherubim and seraphim, the sublimity of the spirit,
the kingdom of the Lord, and above all, the incomparable
majesty of Almighty God — though I am acquainted with
these things, yet am I not therefore by any means per-
fect ; nor am I such a disciple as Paul or Peter. For
many things are yet wanting to me, that I may not fall
short of God.

CHAP. VI. — ABSTAIN FROM THE POISON OF HERETICS.

I therefore, yet not I, but the love
of Jesus Christ, entreat you that ye use
Christian nourishment only, and ab-
stain from herbage of a different kind ;
I mean heresy. For those ? [that are
given to this] mix" up Jesus Christ
with their own poison, speaking things
which are unworthy of credit, like
those who administer a deadly drug in
• sweet wine, which he who is ignorant
of does greedily '^ take, with a fatal
pleasure, '*♦ leading to his own death.

I therefore, yet not I, but the love of Jesus Christ, " en-
treat you that ye all speak the same thing, and that there
be no divisions among you ; but that ye be perfectly joined
together in the same mind, and in the same judgment." ^
For there are some vain talkers^ and deceivers, not
Christians, but Christ-betrayers, ^ bearing about the name
of Christ in deceit, and " corrupting the word " '° of the
Gospel ; while they intermix the poison of their deceit with
their persuasive talk,'^ as if they mingled aconite with
sweet wine, that so he who drinks, being deceived in his
taste by the very great sweetness of the draught, may
incautiously meet with his death. One of the ancients
gives us this advice, " Let no man be called good who
mixes good with evil." '5 For they speak of Christ,
not that they may preach Christ, but that they may re-
ject Christ ; and they speak '^ of the law, not that they
may establish the law, but that they may proclaim things
contrary to it. For they alienate Christ from the Father,
and the law from Christ. They also calumniate His be-
ing born of the Virgin; they are ashamed of His cross;
they deny His passion; and they do not believe His resur-
rection. They introduce God as a Being unknown ;
they suppose Christ to be unbegotten ; and as to the
Spirit, they do not admit that He exists. Some of them
say that the Son is a mere man, and that the Father, Son,
and Holy Spirit are but the same person, and that the
creation is the work of God, not by Christ, but by some
other strange power.

CHAP. VII. THE SAME CONTINUED.

Be on your guard, therefore, against
such persons. And this will be the
case with you if you are not puffed
up, and continue in intimate union
with '7 Jesus Christ our God, and the

Be on your guard, therefore, against such persons, that
ye admit not of a snare for your own souls. And act so
that your life shall be without offence to all men, lest ye
become as " a snare upon a watch-tower, and as a net
which is spread out." '** For " he that does not heal him-

' (^ovXofnjv apparently by mistake for eSvfanriv. ^ Literally, " their force."
5 Literally, " passing by this; " but both text and meaning are very doubtful.

3 Or, " varieties of." ♦ Or, " stations."
* I Cor. i. ID. 7 The ellipsis in the original is here

Very variously supplied.^ ' ' Tit. i. lo. 9 Literally, " Christ-sellers." "^ 2 Cor. ii. 17. " Literally, " interweave."

■2 Literally, " sweet address." 'J Or, " sweetly." '* The construction is here difficult and doubtful. '5 Apost. Constitutions, -vi.i-i.
"• Supplied from the old Latin version. " Literally, " unseparated from." ■* Hos. v. i.

EPISTLE OF IGNATIUS TO THE TRALLIANS. 69

bishop, and the enactments of the self in his own works, is the brother of him that destroys
apostles. He that is within the altar himself." ' If, therefore, ye also put away conceit, arro-
is pure, but ^ he that is without is not gance, disdain, and haughtiness, it will be your privilege
pure ; that is, he who does anything to be inseparably united to God, for " He is nigh unto
apart from the bishop, and presbytery, those that fear Him." ^ And says He, "Upon whom
and deacons,-* such a man is not pure will I look, but upon him that is humble and quiet, and
in his conscience. that trembles at my words? " 5 And do ye also reverence

your bishop as Christ Himself, according as the blessed
apostles have enjoined you. He that is within the altar
is pure, wherefore also he is obedient to the bishop and
presbyters : but he that is without is one that does any-
thing apart from the bishop, the presbyters, and the
deacons. Such a person is defiled in his conscience, and
is worse than an infidel. For what is the bishop but one
who beyond all others possesses all power and authority,
so far as it is possible for a man to possess it, who accord-
ing to his ability has been made an imitator of the Christ
of God?^ And what is the presbytery but a sacred
assembly, the counsellors and assessors of the bishop?
And what are the deacons but imitators of the angelic
powers,? fulfilling a pure and blameless ministry unto him,
as the holy Stephen did to the blessed James, Timothy
and Linus to Paul, Anencletus and Clement to Peter?
He, therefore, that will not yield obedience to such,
must needs be one utterly without God, an impious man
who despises Christ, and depreciates His appointments.

CHAP. Vin. BE ON YOUR GUARD AGAINST THE SNARES OF THE DEVIL.

Not that I know there is anything Now I write these things unto you, not that I know

of this kind among you ; but I put there are any such persons among you ; nay, indeed I
you on your guard, inasmuch as I hope that God will never permit any such report to reach
love you greatly, and foresee the my ears. He " who spared not His Son for the sake of
snares of the devil. Wherefore, cloth- His holy Church." ** But foreseeing the snares of the
ing" yourselves with meekness, be ye wicked one, I arm you betbrehand by my admonitions,
renewed '- in faith, that is the flesh of as my beloved and faithful children in Christ, furnishing
the Lord, and in love, that is the you with the means of protection ^ against the deadly
blood of Jesus Christ. Let no one disease of unruly men, by which do ye flee from the
of you cherish any grudge against his disease '° [referred to] by the good-will of Christ our
neighbour. Give no occasion to the Lord. Do ye therefore, clothing " yourselves with meek-
Gentiles, lest by means of a few fool- ness, become the imitators of His sufferings, and of His
ish men the whole multitude [of those love, wherewith '^ He loved us when He gave Himself a
that believe] in God be evil spoken ransom '•♦ for us, that He might cleanse us by His blood
of. For, " Woe to him by whose from our old ungodliness, and bestow life on us when we
vanity my name is blasphemed among were almost on the point of perishing through the de-
any." ■? pravity that was in us. Let no one of you, therefore,

cherish any grudge against his neighbour. For says our
Lord, " Forgive, and it shall be forgiven unto you." '5
Give no occasion to the Gentiles, lest " by means of a
few foolish men the word and doctrine [of Christ] be
blasphemed." '^ For says the prophet, as in the person
of God, " Woe to him by whom my name is blasphemed
among the Gentiles." ''

CHAP. IX. REFERENCE TO THE HISTORY OF CHRIST.

Stop your ears, therefore, when any Stop your ears, therefore, when any one speaks to you
one speaks to you at variance with '** at variance with '* Jesus Christ, the Son of God, who was

' Prov. xviii. 9 (LXX.). * This clause is inserted from the ancient Latin version. ^ Ps. Ixxxv. 9. ♦ The text has "deacon."
S Isa. Ixvi. 2. 6 Some render, " being a resemblance according to the power of Christ." 7 Some read, " imitators of Christ,

ministering to the bishop, as Christ to the Father." ' Rom. viii. 32. 9 Literally, " making you drink beforehand what will preserve you."
•° Or, " from which disease." " Literally, " taking up." '^ Or, " renew yourselves." '^ Comp. Eph. ii. 4.
'* Comp. I Tim. ii. 6. 's Matt. vi. 14. '* i Tim. vi. i; Tit. ii. 5. '^ Isa. lii. 5. " Literally, " apart from."

EPISTLE OF IGNATIUS TO THE TRALLIANS.

Jesus Christ, who was descended from
David, and was also of Mary ; who
was truly born, and did eat and drink.
He was truly persecuted under Pon-
tius Pilate ; He was truly crucified,
and [truly] died, in the sight of be-
ings in heaven, and on earth, and
under the earth. He was also truly
raised from the dead. His Father
quickening Him, even as after the
same manner His Father will so raise
up us who believe in Him by Christ
Jesus, apart from whom we do not
possess the true life.

descended from David, and was also of Mary ; who was
truly begotten of God and of the Virgin, but not after
the same manner. For indeed God and man are not the
same. He truly assumed a body ; for " the Word was
made flesh," ' and lived upon earth without sin. For
says He, "Which of you convicteth me of sin?"^ He
did in reality both eat and drink. He was crucified and
died under Pontius Pilate. He really, and not merely in
appearance, was crucified, and died, in the sight of be-
ings in heaven, and on earth, and under the earth. By
those in heaven I mean such as are possessed of incor-
poreal natures ; by those on earth, the Jews and Romans,
and such persons as were present at that time when the
Lord was crucified ; and by those under the earth, the mul-
titude that arose along with the Lord. For says the
Scripture, " Many bodies of the saints that slept arose," ^
their graves being opened. He descended, indeed, into
Hades alone, but He arose accompanied by a multitude ;
and rent asunder that means ■♦ of separation which had
existed from the beginning of the world, and cast down
its partition-wall. He also rose again in three days, the
Father raising Him up ; and after spending forty days
with the apostles, He was received up to the Father, and
" sat down at His right hand, expecting till His enemies
are placed under His feet." s On the day of the prepa-
ration, then, at the third hour. He received the sentence
from Pilate, the Father permitting that to happen ; at the
sixth hour He was crucified ; at the ninth hour He gave
up the ghost ; and before sunset He was buried.^ Dur-
ing the Sabbath He continued under the earth in the tomb
in which Joseph of Arimathaea had laid Him. At the
dawning ot the Lord's day He arose from the dead, ac-
cording to what was spoken by Himself, " As Jonah was
three days and three nights in the whale's belly, so shall
the Son of man also be three days and three nights in
the heart of the earth." ^ The day of the preparation,
then, comprises the passion ; the Sabbath embraces the
burial ; the Lord's Day contains the resurrection.

CHAP. X. THE REALITY OF CHRISt's PASSION.

But if, as some that are without
God, that is, the unbelieving, say, that
He only seemed to suffer (they them-
selves only seeming to exist), then
why am I in bonds ? Why do I long
to be exposed to ^ the wild beasts ?
Do I therefore die in vain ? 9 Am I
not then guilty of falsehood '° against
[the cross of] the Lord?

But if, as some that are without God, that is, the un-
believing, say, He became man in appearance [only],
that He did not in reality take unto Him a body, that
He died in appearance [merely], and did not in very
deed suffer, then for what reason am I now in bonds,
and long to be exposed to ** the wild beasts ? In such a
case, I die in vain, and am guilty of falsehood '° against
the cross of the Lord. Then also does the prophet in
vain declare, " They shall look on Him whom they have
pierced, and mourn over themselves as over one be-
loved." " These men, therefore, are not less unbelievers
than were those that crucified Him. But as for me, I do
not place my hopes in one who died for me in appear-
ance, but in reality. For that which is false is quite
abhorrent to the truth. Mary then did truly conceive a

' John i. 14. ^ John viii. 46. 3 Malt, xxvii, 52. * Literally, " hedge," or " fence." 5 Heb. x. 12, 13.
^ Some read, " He was taken dowr. from the cross, and laid in a new tomb." ' Matt. xii. 40. 8 I^iterally, "' to fight with."
9 Some read this and the following clause affirmatively, instead of interrogatively. '° The meaning is, that if they spoke the truth

concerning the phantasmal character of Christ's death, then Ignatius was guilty of a practical falsehood in suffering for what was false.
" Zech. xii. 10.

EPISTLE OF IGNATIUS TO THE TRALLIANS.

body which had God inhabiting it. And God the Word
was truly born of the Virgin, having clothed Himself with
a body of like passions with our own. He who forms all
men in the womb, was Himself really in the womb, and
made for Himself a body of the seed of the Virgin, but
without any intercourse of man. He was carried in the
womb, even as we are, for the usual period of time ; and
was really born, as we also are ; and was in reality nour-
ished with milk, and partook of common meat and drink,
even as we do. And when He had lived among men for
thirty years, He was baptized by John, really and not in
appearance ; and when He had preached the Gospel
three years, and done signs and wonders. He who was
Himself the Judge was judged by the Jews, falsely so
called, and by Pilate the governor ; was scourged, was
smitten on the cheek, was spit upon ; He wore a crown
of thorns and a purple robe ; He was condemned : He
was crucified in reality, and not in appearance, not in
imagination, not in deceit. He really died, and was
buried, and rose from the dead, even as He prayed in a
certain place, saying, " But do Thou, O Lord, raise me
up again, and I shall recompense them." ' And the
Father, who always hears Him,^ answered and said,
" Arise, O God, and judge the earth ; for Thou shalt
receive all the heathen for Thine inheritance." ^ The
Father, therefore, who raised Him up, will also raise us up
through Him, apart from whom no one will attain to true
life. For says He, "I am the life ; he that believeth in
me, even though he die, shall live : and every one that
liveth and believeth in me, even though he die, shall live
for ever." ^ Do ye therefore flee from these ungodly
heresies ; for they are the inventions of the devil, that
serpent who was the author of evil, and who by means of
the woman deceived Adam, the father of our race.

CHAP. XI. AVOID THE DEADLY ERRORS OF THE DOCET^E.

Flee, therefore, those evil offshoots
[of Satan], which produce death-
bearing fruit, whereof if any one
tastes, he instantly dies. For these
men are not the planting of the Father.
For if they were, they would appear
as branches of the cross, and their
fruit would be incorruptible. By it ^
He calls you through His passion, as
being His members. The head, there-
fore, cannot be bom by itself, without
its members ; God, who is [the Sav-
iour] Himself, having promised their
union.'"

Do ye also avoid those wicked offshoots of his, s Simon
his firstborn son, and Menander, and Basilides, and all
his wicked mob of followers,^ the worshippers of a man,
whom also the prophet Jeremiah pronounces accursed. ^
Flee also the impure Nicolaitanes, falsely so called,** who
are lovers of pleasure, and given to calumnious speeches.
Avoid also the children of the evil one, Theodotus and
Cleobulus, who produce death-bearing fruit, whereof if
any one tastes, he instantly dies, and that not a mere
temporary death, but one that shall endure for ever.
These men are not the planting of the Father, but are
an accursed brood. And says the Lord, " Let every plant
which my heavenly Father has not planted be rooted

" II

For if they had been branches of the Father,

they would not have been " enemies of the cross of
Christ," '^ but rather of those who " killed the Lord
of glory." '3 But now, by denying the cross, and being
ashamed of the passion, they cover the transgression of
the Jews, those fighters against God, those murderers
of the Lord ; for it were too little to style them merely

' Ps. xli. 10. 2 Comp. John xi. 42. 3 Pg. Ixxxli. 8. ■♦ John xi. 25, 26. 5 i.e., Satan's. * Literally, " loud, confused noise."
' The Eblonltes, who denied the divine nature of our Lord, are here referred to. ^ It seems to be here denied that Nicolas was the

founder of this school of heretics. 9 i.e., the cross. '° Both text and meaning are here doubtful. " Matt. xv. 13. '- Phil. iiL 18.
» I Cor. ii. 8.

EPISTLE OF IGNATIUS TO THE TRALLIANS.

murderers of the prophets. But Christ invites you to
[share in] His immortality, by His passion and resurrec-
tion, inasmuch as ye are His members.

CHAP. Xn. — CONTINUE IN UNITY AND LOVE.

I salute you from Smyrna, together
with the Churches of God which are
with me, who have refreshed me in all
things, both in the flesh and in the
spirit. My bonds, which I carry about
with me for the sake of Jesus Christ
(praying that I may attain to God),
exhort you. Continue in harmony
among yourselves, and in prayer with
one another ; for it becomes every
one of you, and especially the presby-
ters, to refresh the bishop, to the hon-
our of the Father, of Jesus Christ,
and of the apostles. I entreat you in
love to hear me, that I may not, by
having written, be a testimony against
you. And do ye also pray for me,
who have need of your love, along
with the mercy of God, that I may
be worthy of the lot for which I am
destined, and that I may not be found
reprobate.

I salute you from Smyrna, together with the Churches
of God which are with me, whose rulers have refreshed
me in every respect, both in the flesh and in the spirit.
My bonds, which I carry about with me for the sake of
Jesus Christ (praying that I may attain to God), exhort
you. Continue in harmony among yourselves, and in
supplication ; for it becomes every one of you, and espe-
cially the presbyters, to refresh the bishop, to the
honour of the Father, and to the honour of Jesus Christ
and of the apostles. I entreat you in love to hear me,
that I may not, by having thus written, be a testimony
against you. And do ye also pray for me, who have need
of your love, along with the mercy of God, that I may
be thought worthy to attain the lot for which I am now
designed, and that I may not be found reprobate.

CHAP. Xra. — CONCLUSION.

The love of the Smymgeans and
Ephesians salutes you. Remember
in your prayers the Church which is
in Syria, from which also I am not
worthy to receive my appellation,
being the last ' of them. Fare ye
well in Jesus Christ, while ye continue
subject to the bishop, as to the com-
mand [of God], and in like manner
to the presbytery. And do ye, every
man, love one another with an un-
divided heart. Let my spirit be sanc-
tified ^ by yours, not only now, but
also when I shall attain to God. For
I am as yet exposed to danger. But
the Father is faithful in Jesus Christ
to fulfil both mine and your petitions :
in whom may ye be found unblame-
able.

The love of the Smyrnseans and Ephesians salutes you.
Remember our Church which is in Syria, from which I
am not worthy to receive my appellation, being the last '
of those of that place. Fare ye well in the Lord Jesus
Christ, while ye continue subject to the bishop, and in
like manner to the presbyters and to the deacons. And
do ye, every man, love one another with an undivided
heart. My spirit salutes you,^ not only now, but also
when I shall have attained to God ; for I am as yet ex-
posed to danger. But the Father of Jesus Christ is faith-
ful to fulfil both mine and your petitions : in whom may
we be found without spot. May I have joy of you in the
Lord.

' i.e., the least. * The shorter recension reads ayvCitrt, and the longer also hesitates between this and acrjrd^eToi.
leading the meaning is rery obscure : it has been corrected as above to iyvi^riTai.

With the fonner

THE EPISTLE OF IGNATIUS TO THE ROMANS.

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theopho-
rus, to the Church which has ob-
tained mercy, through the majesty
of the Most High Father, and Je-
sus Christ, His only-begotten Son;
the Church which is beloved and
enlightened by the will of Him
that willeth all things which are ac-
cording to the love of Jesus Christ
our God, 7vhich also presides in
the place of the region of the Ro-
mans, ivorthy of God, worthy of
honour, tvorthy of the highest hap-
piness, worthy of praise, worthy of
obtaining her every desire, worthy
of being deemed holy^ and which
presides over love, is named frofn
Christ, and from the Father, which
I also salute in the name of Jesus
Christ, the Son of the Father : to
those who are united, both accord-
ing to the flesh and spirit, to every
one of His commandments ; who
are filed inseparably with the grace
of God, and are purified from every
strange taint, \_Jwish'\ abundance
of happiness unblameably, in Jesus
Christ our God.

Ignatius, who is also called Theophorus, to the Church
which has obtained mercy, through the majesty of the
Most High God the Father, and of Jesus Christ, His
only-begotten Son ; the Church which is sanctified and
enlightened by the will of God, who formed all things
that are according to the faith and love of Jesus Christ,
our God and Saviour ; the Church which presides in the
place of the region of the Romans, and 7vhich is worthy
of God, worthy of honour, worthy of the highest happi-
ness, worthy of praise, worthy of credit,^ zt'orthy of be-
ing deemed holy,^ afid which presides over love, is named
from Christ, and from the Father, and is possessed of
the Spirit, which I also salute in the name of Almighty
God, and of Jesus Christ His Son: to those who are
united, both according to the flesh and spirit, to every
one of His commandments, who are filled inseparably
with all the grace of God, and are purified from every
strange taint, [/ wisli] abundance of happiiiess un-
blameably, in God, even the Father, and our Lord
Jesus Christ.

CHAP. I. AS

Through prayer ^ to God I have
obtained the privilege of seeing your
most worthy faces/ and have evens
been granted more than I requested ;
for I hope as a prisoner in Christ
Jesus to salute you, if indeed it be
the will of God that I be thought
worthy of attaining unto the end.
For the beginning has been well or-

A PRISONER, I HOPE TO SEE YOU.

Through prayer to God I have obtained the privilege of
seeing your most worthy faces,'* even as I earnestly begged
might be granted me ; for as a prisoner in Christ Jesus I
hope to salute you, if indeed it be the will [of God] that
I be thought worthy of attaining unto the end. For the
beginning has been well ordered, if I may obtain grace
to cling to ^ my lot without hindrance unto the end. For
I am afraid of your love,^ lest it should do me an injury.
For it is easy for you to accomplish what you please ;

^ Or, " most holy." 3 Some read, " since I have," leaving out the following " for," and finding the
rally, " worthy of God." 5 Some read, " which I much desired to do." 6 Literally, " to receive."

' Or as in the shorter recension.

apodosisin " I hope to salute you." ■♦ Lite ^, ^ , ,

' He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God

7.1

EPISTLE OF IGNATIUS TO THE ROMANS.

dered, if I may obtain grace to cling but it is difficult for me to attain to God, if ye do not

to ' my lot without hindrance unto spare me/ under the pretence of carnal affection.

the end. For I am afraid of your

love,^ lest it should do me an injury.

For it is easy for you to accomplish

what you please ; but it is difficult for

me to attain to God, if ye spare me.

CHAP. II. — DO NOT SAVE ME FROM MARTYRDOM.

For it is not my desire to act
towards you as a man-pleaser,'* but
as pleasing God, even as also ye
please Him. For neither shall I ever
have such [another] opportunity of
attaining to God ; nor will ye, if ye
shall now be silent, ever be entitled
to 5 the honour of a better work.
For if ye are silent concerning me, I
shall become God's ; but if you show
your love to my flesh, I shall again
have to run my race. Pray, then, do
not seek to confer any greater favour
upon me than that I be sacrificed to
God while the altar is still prepared ;
that, being gathered together in love,
ye may sing praise to the Father,
through Christ Jesus, that God has
deemed me, the bishop of Syria,
worthy to be sent for^ from the
east unto the west. It is good to
set from the world unto God, that I
may rise again to Him.

For it is not my desire that ye should please men, but
God, even as also ye do please Him. For neither shall
I ever hereafter have such an opportunity of attaining to
God ; nor will ye, if ye shall now be silent, ever be en-
titled to 5 the honour of a better work. For if ye are
silent concerning me, I shall become God's ; but if ye
show your love to my flesh, I shall again have to run my
race. Pray, then, do not seek to confer any greater
favour upon me than that I be sacrificed to God, while
the altar is still prepared ; that, being gathered together
in love, ye may sing praise to the Father, through Christ
Jesus, that God has deemed me, the bishop of Syria,
worthy to be sent for^ from the east unto the west, and
to become a martyr 7 in behalf of His own precious ^ suf-
ferings, so as to pass from the world to God, that I may
rise again unto Him.

CHAP. III.

PRAY RATHER THAT I MAY ATTAIN TO MARTYRDOM.

Ye have never envied any one ; ye
have taught others. Now I desire
that those things may be confirmed
[by your conduct], which in your
instructions ye enjoin [on others].
Only request in my behalf both in-
ward and outward strength, that I
may not only speak, but [truly] will ;
and that I may not merely be called
a Christian, but really be found to
be one. For if I be truly found [a
Christian], I may also be called one,
and be then deemed faithful, when I
shall no longer appear to the world.
Nothing visible is eternal.^ " For the
things which are seen are temporal,
but the things which are not seen
are eternal." '° For our God, Jesus
Christ, now that He is with" the
Father, is all the more revealed [in

Ye have never envied any one ; ye have taught others.
Now I desire that those things may be confirmed [by
your conduct], which in your instructions ye enjoin [on
others]. Only request in my behalf both inward and
outward strength, that I may not only speak, but [truly]
will, so that I may not merely be called a Christian, but
really found to be one. For if I be truly found [a
Christian] , I may also be called one, and be then deemed
faithful, when I shall no longer appear to the world.
Nothing visible is eternal. " For the things which are
seen are temporal, but the things which are not seen are
eternal.'" The Christian is not the result'* of persuasion,
but of power.'s When he is hated by the world, he is
beloved of God. For says [the Scripture], " If ye were
of this world, the world would love its o^vn ; but now ye
are not of the world, but I have chosen you out of it :
continue in fellowship with me." '^

• Literally, " to receive." ^ Some read ye instead of mt> and translate as in shorter recension. 3 He probably refers here, and in
what follows, to the influence which their earnest prayers in his behalf might have with God. * Some translate as in longer recension, but
there is in the one case uiiii-, and in the other ujia?. 5 Literally, " have to be inscribed to." * Literally, " to be found and sent for."
' The text is here in great confusion. ' Literally, "beautiful." Some read, " it is good," etc. 9 Some read, " good."
'° 2 Cor. iv. i8. This quotation is not found in the old Latin version of the shorter recension. '^ Or, " in." '- Literally, " work."
'•* The meaning is here doubtful. '* John xv. 19.

EPISTLE OF IGNATIUS TO THE ROMANS. 75

His glory] . Christianity is not a thing '
of silence only, but also of [manifest]
greatness.

CHAP. IV. ALLOW ME TO FALL A PREY TO THE WILD BEASTS.

I write to the Churches, and im- I write to all the Churches, and impress on them all,
press on them all, that I shall willingly that I shall willingly die for God, unless ye hinder me.
die for God, unless ye hinder me. I I beseech of you not to show an unseasonable good-
beseech of you not to show an unsea- will towards me. Suffer me to become food for the wild
sonable good-will towards me. Suffer beasts, through whose instrumentality it will be granted
me to become food for the wild beasts, me to attain to God. I am the wheat of God, and am
through whose instrumentality it will ground by the teeth of the wild beasts, that I may be
be granted me to attain to God. I found the pure bread of God. Rather entice the wild
am the wheat of God, and let me beasts, that they may become my tomb, and may leave
be ground by the teeth of the wild nothing of my body ; so that when I have fallen asleep
beasts, that I may be found the pure [in death], I may not be found troublesome to any one.
bread of Christ. Rather entice the Then shall I be a true disciple of Jesus Christ, when
wild beasts, that they may become the world shall not see so much as my body. Entreat the
my tomb, and may leave nothing of Lord for me, that by these instruments '^ I may be found
my body ; so that when I have fallen a sacrifice to God. I do not, as Peter and Paul, issue
asleep [in death], I maybe no trouble commandments unto you. They were apostles of Jesus
to any one. Then shall I truly be a Christ, but I am the very least [of believers] : they were
disciple of Christ, when the world free,^ as the servants of God ; while I am, even until
shall not see so much as my body, now, a servant. But when I suffer, I shall be the freed-
Entreat Christ for me, that by these man of Jesus Christ, and shall rise again emancipated in
instruments ^ I may be found a sacri- Him. And now, being in bonds for Him, I learn not to
fice [to God] . I do not, as Peter desire anything worldly or vain,
and Paul, issue commandments unto
you. . They were apostles ; I am but
a condemned man : they were free,'
while I am, even until now, a servant.
But when I suffer, I shall be the freed-
man of Jesus, and shall rise again
emancipated in Him. And now, be-
ing a prisoner, I learn not to desire
anything worldly or vain.

CHAP. V. — I DESIRE TO DIE.

From Syria even unto Rome I fight From Syria even unto Rome I fight with beasts,* both
with beasts,'* both by land and sea, by land and sea, both by night and day, being bound to
both by night and day, being bound ten leopards, I mean a band of soldiers, who, even when
to ten leopards, I mean a band of they receive benefits,^ show themselves all the worse,
soldiers, who, even when they receive But I am the more instructed by their injuries [to act as
benefits,^ show themselves all the a disciple of Christ] ; " yet am 1 not thereby justified." ^
worse. But I am the more instructed May I enjoy the wild beasts that are prepared for me ;
by their injuries [to act as a disciple and I pray that they may be found eager to rush upon
of Christ] ; " yet am I not thereby me, which also I will entice to devour me speedily, and
justified." ^ May I enjoy the wild not deal with me as with some, whom, out of fear, they
beasts that are prepared for me ; and have not touched. But if they be unwilling to assail me,
I pray they may be found eager to I will compel them to do so. Pardon me [in this] : I
rush upon me, which also I will entice know what is for my benefit. Now I begin to be a dis-
to devour me speedily, and not deal ciple, and have ^ no desire after anything visible or invisi-
with me as with some, whom, out of ble, that I may attain to Jesus Christ. Let fire and the
fear, they have not touched. But if cross ; let the crowds of wild beasts ; let breakings, tear-
they be unwilling to assail me, I will ings, and separations of bones ; let cutting off of mem-
compel them to do so. Pardon me bers ; let bruising to pieces of the whole body ; and let

' Literally, " work." ^ j e., by the teeth of the wild beasts, 3 " Free," probably from human infirmity. < Comp. i Cor. xv. 32,
where the word is also used figuratively. ' Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.

6 I Cor. iv. 4. ' In the shorter recension there is i'ljAoJ*}), .ind in the longer C,-i\\i)aa.i.\ hence the variety of rendering, but the tran*.

lation is by no means certain.

EPISTLE OF IGNATIUS TO THE ROMANS.

[in this] : I know what is for my
benefit. Now I begin to be a (hsci-
ple. And let no one, of things visi-
ble or invisible, envy ' me that I
should attain to Jesus Christ. Let
fire and the cross ; let the crowds of
wild beasts ; let tearings,^ breakings,
and dislocations of bones ; let cutting
off of members ; let shatterings of the
whole body ; and let all the dreadful ^
torments of the devil come upon me :
only let me attain to Jesus Christ.

the very torment of the devil come upon me : only let
me attain to Jesus Christ.

CHAP. VI.

•BY DEATH I SHALL ATTAIN TRUE LIFE.

All the pleasures of the world, and All the ends of the world, and all the kingdoms of this

all the kingdoms of this earth,'* shall earth,'* shall profit me nothing. It is better for me to die
profit me nothing. It is better for for the sake of Jesus Christ, than to reign over all the
me to die in behalf of 5 Jesus Christ, ends of the earth. " For what is a man profited, if he
than to reign over all the ends of the gain the whole world, but lose his own soul?" I long
earth. " For what shall a man be after the Lord, the Son of the true God and Father, even
profited, if he gain the whole world, Jesus Christ. Him I seek, who died for us and rose
but lose his own soul?"^ Him I again. Pardon me, brethren: do not hinder me in

attaining to life ; for Jesus is the life of believers. Do
not wish to keep me in a state of death, ^ for life without
Christ is death. While I desire to belong to God, do
not ye give me over to the world. Suffer me to obtain
pure light : when I have gone thither, I shall indeed be
a man of God. Permit me to be an imitator of the

seek, who died for us : Him I desire,
who rose again for our sake. This is
the gain which is laid up for me.
Pardon me, brethren : do not hinder
me from living, do not wish to keep
me in a state of death ; ^ and while I

desire to belong to God, do not ye passion of Christ, my God. If any one has Him within

give me over to the world. Suffer
me to obtain pure light : when I have
gone thither, I shall indeed be a man
of God. Permit me to be an imitator
of the passion of my God. If any
one has Him within himself, let him
consider what I desire, and let him
have sympathy with me, as knowing
how I am straitened.

CHAP. VII.-

The prince of this world would fain
carry me away, and corrupt my dispo-
sition towards God. Let none of you,
therefore, who are [in Rome] help
him ; rather be ye on my side, that
is, on the side of God. Do not speak
of Jesus Christ, and yet set your de-
sires on the world. Let not envy
find a dwelling-place among you ; nor
even should I, when present with you,
exhort you to it, be ye persuaded to
listen to me, but rather give credit to
those things which I now write to you.
For though I am alive while I write to
you, yet I am eager to die. My love ^
has been crucified, and there is no

himself, let him consider what I desire, and let him have
sympathy with me, as knowing how I am straitened.

-REASON OF DESIRING TO DIE.

The prince of this world would fain carry me away,
and corrupt my disposition towards God. Let none of
you, therefore, who are [in Rome] help him ; rather be
ye on my side, that is, on the side of God. Do not
speak of Jesus Christ, and yet prefer this world to Him.
Let not envy find a dwelling-place among you ; nor even
should I, when present with you, exhort you to it, be ye
persuaded, but rather give credit to those things which I
now write to you. For though I am alive while I write
to you, yet I am eager to die for the sake of Christ. My
love ^ has been crucified, and there is no fire in me that
loves anything ; but there is living water springing up in
me, 9 and which says to me inwardly. Come to the Father.
I have no delight in corruptible food, nor in the pleasures
of this life. I desire the bread of God, the heavenly
bread, the bread of life, which is the flesh of Jesus Christ,

' In the shorter recension there is ^tjAioot?, and in the longer ^jjAuxrai; hence the variety of rendering, but the translation is by no means
certain. ^ Some deem this and the following word spurious. 3 Literally, " evil." * Literally, " this age." 5 Literally, " into."

<> Matt. xvi. 26. Some omit this quotation. 7 Literally, "to die." ' Some understand by /eve in this passage, Christ Himsti/;

others regard it as referring to the natural desires 0/ the heart. 9 Comp. John iv. 14.

EPISTLE OF IGNATIUS TO THE ROMANS.

fire in me desiring to be fed ; ' but the Son of God, who became afterwards of the seed of
there is within me a water that Uveth David and Abraham ; and I desire the drink, namely His
and speaketh,^ saying to me inwardly, blood, which is incorruptible love and eternal life.
Come to the Father. I have no de-
light in corruptible food, nor in the
pleasures of this life. I desire the
bread of God, the heavenly bread,
the bread of life, which is the flesh of
Jesus Christ, the Son of God, who
became afterwards of the seed of
David and Abraham ; and I desire
the drink of God, namely His blood,
which is incorruptible love and eter-
nal life.

CHAP. VIII. BE YE FAVOURABLE TO ME.

I no longer wish to live after the manner of men, and
my desire shall be fulfilled if ye consent. " I am cruci-
fied with Christ : nevertheless I live ; yet no longer I,
since Christ liveth in me." ^ I entreat you in this brief
letter : do not refuse me ; believe me that I love Jesus,
who was delivered [to death] for my sake. " What shall
I render to the Lord for all His benefits towards me?"''
Now God, even the Father, and the Lord Jesus Christ,
shall reveal these things to you, [so that ye shall know]
that I speak truly. And do ye pray along with me, that
I may attain my aim in the Holy Spirit. I have not writ-
ten to you according to the flesh, but according to the
will of God. If I shall suffer, ye have loved me ; but if
I am rejected, ye have hated me.

I no longer wish to live after the
manner of men, and my desire shall
be fulfilled if ye consent. Be ye will-
ing, then, that ye also may have your
desires fulfilled. I entreat you in
this brief letter ; do ye give credit to
me. Jesus Christ will reveal these
things to you, [so that ye shall know]
that I speak truly. He 5 is the mouth
altogether free from falsehood, by
which the Father has truly spoken.
Pray ye for me, that I may attain
[the object of my desire]. I have
not written to you according to the
flesh, but according to the will of God.
If I shall suffer, ye have wished [well]
to me ; but if I am rejected, ye have
hated me.

CHAP. IX. — PRAY FOR THE CHURCH IN SYRIA.

Remember in your prayers the Remember in your prayers the Church which is in

Church in Syria, which now has God Syria, which, instead of me, has now for its shepherd the
for its shepherd, instead of me. Lord, who says, " I am the good Shepherd." And He
Jesus Christ alone will oversee it, and alone will oversee it, as well as your love towards Him.
your love [will also regard it] . But But as for me, I am ashamed to be counted one of them ;
as for me, I am ashamed to be for I am not worthy, as being the very last of them, and
counted one of them ; for indeed I one born out of due time. But I have obtained mercy to
am not worthy, as being the very last be somebody, if I shall attain to God. My spirit salutes
of them, and one born out of due you, and the love of the Churches which have received
time.^ But I have obtained mercy to me in the name of Jesus Christ, and not as a mere passer-
be somebody, if I shall attain to God. by. For even those Churches which were not near to me
My spirit salutes you, and the love of in the way, have brought me forward, city by city,
the Churches that have received me
in the name of Jesus Christ, and not
as a mere passer-by. For even those
Churches which were not ^ near to me
in the way, I mean according to the
flesh,^ have gone before me,9 city by
city, [to meet me.]

' Literally, " desiring material." * The text and meaning are here doubtful. We have followed Hefele, who understands by the watei

the Holy Spirit, and refers to John vii. 38. 3 Gal. ii. 20. * Ps. cxvi. 12. 5 Some refer this to Ignatius himself.

*> Comp. I Cor. XV. 8, 9. ' Some refer this to the jurisdiction of Ignatius. * i.e., the outward road he had to travel.
9 Or, " have sent me forward; " comp. Tit. iii. 13.

EPISTLE OF IGNATIUS TO THE ROMANS.

CHAP. X. — CONCLUSION.

Now I write these things to you
from Smyrna by the Ephesians, who
are deservedly most happy. There is
also with me, along with many others,
Crocus, one dearly beloved by me.'
As to those who have gone before me
from Syria to Rome for the glory of
God, I believe that you are acciuainted
with them ; to whom, [then,] do ye
make known that I am at hand. For
they are all worthy, both of (iod and
of you ; and it is becoming that you
should refresh them in all things. I
have written these things unto you, on
the day before the ninth of the Kal-
ends of September (that^ is, on the
twenty-third day of August). Fare
ye well to the end, in the patience of
Jesus Christ. Amen.

Now I write these things to you from Smyrna by the
Ephesians, who are deservedly most happy. There is
also with me, along with many others. Crocus, one dearly
beloved by me." As to those who have gone before me
from Syria to Rome for the glory of God, I believe that
you are acquainted with them ; to whom, [then,] do ye
make known that I am at hand. For they are all worthy,
both of God and of you ; and it is becoming that you
should refresh them in all things. I have written these
things unto you on the day before the ninth of the
Kalends of September. Fare ye well to the end, in the
patience of Jesus Christ.

I Literally, " the name desired to me." * This clause is evidently an explanatory gloss which has crept into the text.

THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theopho-
rus, to the Church of God the
Father, and our Lord Jesus Christ,
which is at Philadelphia, in Asia,
which has obtained mercy, and is
established in the harmony of God,
and rejoiceth unceasingly ' iri the
passion of our Lord, and is filled
with all mercy through his resur-
rection ; which I salute in the blood
of Jesus Christ, who is our eternal
and enduring joy, especially if
\men'\ are in u?iiiy with the bishop,
the presbyters, and the deacons, who
have been appointed according to
the mind of Jesus Christ, whom He
has established in security, after His
own will, and by His Holy Spirit.

Ignatius, who is also called Theophorus, to the Church of
God the Father, and of the Lord Jesus Christ, which
is at Philadelphia, which has obtained mercy through
love, and is established in the harmony of God, and
rejoiceth unceasiiigly,^ in the passion of our Lord Jesus,
and is filled with all mercy through His resurrection ;
which I salute in the blood of Jesus Christ, who is our
eternal and enduring joy, especially to those who are in
unity with the bishop, and the presbyters, and the dea-
cons, who have been appointed by the will of God the
Father, through the Lord Jesus Christ, zvho, according
to His own will, has firjuly established His Church
upon a rock, by a spiritual bziilding, not ?nade with
hands, against which the winds and the floods have
beaten, yet have not been able to overthrow it:'^ yea,
and may spiritual wickedness never be able to do so, but
be thoroughly weakened by the power of Jesus Christ
our Lord.

CHAP. I. — PRAISE OF THE BISHOP.

Which bishop,' I know, obtained
the ministry which pertains to the
common [weal], not of himself, neither
by men,'* nor through vainglory, but
by the love of God the Father, and
the Lord Jesus Christ ; at whose
meekness I am struck with admiration,
and who by his silence is able to ac-
complish more than those who vainly
talk. For he is in harmony with the
commandments [of God], even as
the harp is with its strings. Where-
fore my soul declares his mind to-
wards God a happy one, knowing it to
be virtuous and perfect, and that his
stability as well as freedom from all
anger is after the example of the in-
finite ^ meekness of the living God.

Having beheld your bishop, I know that he was not
selected to undertake the ministry which pertains to the
common [weal], either by himself or by men,"* or out of
vainglory, but by the love of Jesus Christ, and of God
the Father, who raised Him from the dead ; at whose
meekness I am struck with admiration, and who by His
silence is able to accomplish more than they who talk a
great deal. For he is in harmony with the command-
ments and ordinances of the Lord, even as the strings
are with the harp, and is no less blameless than was
Zacharias the priest.5 Wherefore my soul declares his
mind towards God a happy one, knowing it to be virtuous
and perfect, and that his stability as well as freedom from
all anger is after the example of the infinite meekness of
the living God.

CHAP. II. — maintain union WITH THE BISHOP.

Wherefore, as children of light and
truth, flee from division and wicked

Wherefore, as children of light and truth, avoid the
dividing of your unity, and the wicked doctrine of the

' Or, " inseparably." * Comp. Matt. vii. 25. 3 The bishop previously referred to. ♦ Comp. Gal. i. i. s Luke i. 6. * Literally, " alL"

EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

doctrines ; but where the shepherd is,
there do ye as sheep follow. For
there are many wolves that appear
worthy of credit, who, by means of a
pernicious pleasure, carry captive ^
those that are running towards God ;
but in your unity they shall have no
place.

heretics, from whom " a defiling influence has gone forth
into all the earth." ' But where the shepherd is, there
do ye as sheep follow. For there are many wolves in
sheep's clothing,^ who, by means of a pernicious pleasure,
carry captive ^ those that are running towards God ; but
in your unity they shall have no place.

CHAP, III. — AVOID SCHISMATICS.

Keep yourselves from those evil
plants which Jesus Christ does not
tend, because they are not the plant-
ing of the Father. Not that I have
found any division among you, but
exceeding purity. For as many as
are of God and of Jesus Christ are
also with the bishop. And as many
as shall, in the exercise of repentance,
return into the unity of the Church,
these, too, shall belong to God, that
they may live according to Jesus
Christ. Do not err, my brethren.
If any man follows him that makes a
schism in the Church, he shall not
inherit the kingdom of God. If any
one walks according to a strange 5 opin-
ion, he agrees not with the passion
[of Christ].

Keep yourselves, then, from those evil plants which
Jesus Christ does not tend, but that wild beast, the de-
stroyer of men, because they are not the planting of
the Father, but the seed of the wicked one. Not that I
have found any division among you do I write these
things ; but I arm you beforehand, as the children of
God. For as many as are of Christ are also with the
bishop ; but as many as fall away from him, and embrace
communion with the accursed, these shall be cut off along
with them. For they are not Christ's husbandry, but the
seed of the enemy, from whom may you ever be delivered
by the prayers of the shepherd, that most faithful and
gentle shepherd who presides over you. I therefore ex-
hort you in the Lord to receive with all tenderness those
that repent and return to the unity of the Church, that
through your kindness and forbearance they may recover ■*
themselves out of the snare of the devil, and becoming wor-
thy of Jesus Christ, may obtain eternal salvation in the
kingdom of Christ. Brethren, be not deceived. If any
man follows him that separates from the truth, he shall not
inherit the kingdom of God ; and if any man does not
stand aloof from the preacher of falsehood, he shall be
condemned to hell. For it is obligatory neither to sepa-
rate from the godly, nor to associate with the ungodly.
If any one walks according to a strange s opinion, he is
not of Christ, nor a partaker of His passion ;but is a fox,^
a destroyer of the vineyard of Christ. Have no fellow-
ship 7 with such a man, lest ye perish along with him, even
should he be thy father, thy son, thy brother, or a mem-
ber of thy family. For says [the Scripture], " Thine eye
shall not spare him." ^ You ought therefore to " hate
those that hate God, and to waste away [with grief] on
account of His enemies." 9 I do not mean that you
should beat them or persecute them, as do the Gentiles
" that know not the Lord and God ; " '° but that you
should regard them as your enemies, and separate your-
selves from them, while yet you admonish them, and ex-
hort them to repentance, if it may be they will hear, if it
may be they will submit themselves. For our God is a
lover of mankind, and " will have all men to be saved,
and to come to the knowledge of the truth." " Where-
fore " He makes His sun to rise upon the evil and on the
good, and sendeth rain on the just and on the unjust ; " '^
of whose kindness the Lord, wishing us also to be imita-
tors, says, " Be ye perfect, even as also your Father that
is in heaven is perfect." '^

' Jer. xxiii. 1.5. " Comp. Matt. vii. 15. 3 Comp. 2 Tim. iii. 6. * 2 Tim. ii. 26. 5 i.e., heretical. * Comp. Song of Sol. ii. 15.
7 Comp. I Cor. v. 11. " Deut. xiii. 6, 8. 9 Ps. cxix. 21. »o i Thess. iv. 5. " 1 Tim. ii. 4. " Matt. v. 45. " Matt. v. 4a

EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

CHAP. rv. — HAVE BUT ONE EUCHARIST, ETC.

Take ye heed, then, to have but
one Eucharist. For there is one
flesh of our Lord Jesus Christ, and
one cup to [show forth '] the unity of
His blood ; one altar ; as there is one
bishop, along with the presbytery and
deacons, my fellow-servants : that so,
whatsoever ye do, ye naay do it ac-
cording to [the will of] God.

I have confidence of you in the Lord, that ye will be
of no other mind. Wherefore I write boldly to your love,
which is worthy of God, and exhort you to have but one
faith, and one [kind of] preaching, and one Eucharist.
For there is one flesh of the Lord Jesus Christ ; and His
blood which was shed for us is one ; one loaf also is broken
to all [the communicants], and one cup is distributed
among them all : there is but one altar for the whole
Church, and one bishop, with the presbytery and deacons,
my fellow-servants. Since, also, there is but one unbe-
gotten Being, God, even the Father ; and one only-be-
gotten Son, God, the Word and man ; and one Comforter,
the Spirit of truth ; and also one preaching, and one faith,
and one baptism ; ^ and one Church which the holy apos-
tles established from one end of the earth to the other by
the blood of Christ, and by their own sweat and toil ; it
behoves you also, therefore, as " a peculiar people, and a
holy nation," ^ to perform all things with harmony in
Christ. Wives, be ye subject to your husbands in the
fear of God ; * and ye virgins, to Christ in purity, not
counting marriage an abomination, but desiring that which
is better, not for the reproach of wedlock, but for the
sake of meditating on the law. Children, obey your par-
ents, and have an affection for them, as workers together
with God for your birth [into the world] . Servants, be
subject to your masters in God, that ye may be the freed-
men of Christ.5 Husbands, love your wives, as fellow-
servants of God, as your own body, as the partners of
your life, and your co-adjutors in the procreation of
children. Virgins, have Christ alone before your eyes,
and His Father in your prayers, being enlightened by the
Spirit. May I have pleasure in your purity, as that of
Elijah, or as of Joshua the son of Nun, as of Melchizedek,
or as of Elisha, as of Jeremiah, or as of John the Baptist,
as of the beloved disciple, as of Timothy, as of Titus, as
of Evodius, as of Clement, who departed this life in [per-
fect] chastity.^ Not, however, that I blame the other
blessed [saints] because they entered into the married
state, of which I have just spoken.^ For I pray that,
being found worthy of God, I may be found at their feet
in the kingdom, as at the feet of Abraham, and Isaac,
and Jacob ; as of Joseph, and Isaiah, and the rest of
the prophets ; as of Peter, and Paul, and the rest of the
apostles, that were married men. For they entered into
these marriages not for the sake of appetite, but out of
regard for the propagation of mankind. Fathers, " bring
up your children in the nurture and admonition of the
Lord ; " ^ and teach them the holy Scriptures, and also
trades, that they may not indulge in idleness. Now [the
Scripture] says, " A righteous father educates [his chil-
dren] well; his heart shall rejoice in a wise son."^
Masters, be gentle towards your servants, as holy Job has
taught you ; '° for there is one nature, and one family of
mankind. For " in Christ there is neither bond nor
free." " Let governors be obedient to Caesar ; soldiers to
those that command them ; deacons to the presbyters, as

» Literally, " into."

Eph

. IV. 5.

» Tit.

11. 14; I

Pet.

* Eph. V. 22. S I Cor. vii. 22.

* There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chaste] celibacy.

7 Or, *• it is not because, etc., that I have mentioQ*d these." • Eph. vi. 4. 9 Prov. xxiii. 24. '" Job xxxi. 13, 15. " Gal. iii. 28.

EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

to high-priests ; the presbyters, and deacons, and the rest
of the clergy, together with all the people, and the
soldiers, and the governors, and Caesar [himself], to the
bishop ; the bishop to Christ, even as Christ to the Father.
And thus unity is preserved throughout. Let not the
widows be wanderers about, nor fond of dainties, nor
gadders from house to house ; but let them be like Judith,
noted for her seriousness ; and like Anna, eminent for her
sobriety. I do not ordain these things as an apostle : for
" who am I, or what is my father's house," ' that I should
pretend to be equal in honour to them? But as your
" fellow-soldier," ^ I hold the position of one who [simply]
admonishes you.

CHAP. V.

•PRAY FOR ME.

My brethren, I am greatly enlarged
in loving you ; and rejoicing exceed-
ingly [over you], I seek to secure
your safety. Yet it is not I, but Jesus
Christ, for whose sake being bound I
fear the more, inasmuch as I am not
yet perfect. But your prayer to God
shall make me perfect, that I may
attain to that portion which through
mercy has been allotted me, while I
flee to the Gospel as to the flesh of
Jesus, and to the apostles as to the
presbytery of the Church. And let
us also love the prophets, because they
too have proclaimed the Gospel,"* and
placed their hope in Him, 5 and waited
for Him ; in whom also believing, they
were saved, through union to Jesus
Christ, being holy men, worthy of
love and admiration, having had wit-
ness borne to them by Jesus Christ,
and being reckoned along with [us]
in the Gospel of the common hope.

My brethren, I am greatly enlarged in loving you ; and
rejoicing exceedingly [over you], I seek to secure your
safety. Yet it is not I, but the Lord Jesus through me ;
for whose sake being bound, I fear the more, for I am
not yet perfect. But your prayer to God shall make me
perfect, that I may attain that to which I have been called,
while I flee to the Gospel as to the flesh of Jesus Christ,
and to the apostles as the presbytery of the Church. I
do also love the prophets as those who announced Christ,
and as being partakers of the same Spirit with the apostles.
For as the false prophets and the false apostles drew [to
themselves] one and the same wicked, deceitful, and se-
ducing 3 spirit ; so also did the prophets and the apostles
receive from God, through Jesus Christ, one and the same
Holy Spirit, who is good, and sovereign,^ and true, and
the Author of [saving] knowledge.^ For there is one
God of the Old and New Testament, " one Mediator be-
tween God and men," for the creation of both intelligent
and sensitive beings, and in order to exercise a beneficial
and suitable providence [over them]. There is also one
Comforter, who displayed** His power in Moses, and the
prophets, and apostles. All the saints, therefore, were
saved by Christ, hoping in Him, and waiting for Him ;
and they obtained through Him salvation, being holy
ones, worthy of love and admiration, having testimony
borne to them by Jesus Christ, in the Gospel of our com-
mon hope.

CHAP. VI. DO NOT ACCEPT JUDAISM.

But if any one preach the Jewish
law 9 unto you, listen not to him. For
it is better to hearken to Christian
doctrine from a man who has been
circumcised, than to Judaism from
one uncircumcised. But if either of
such persons do not speak concerning
Jesus Christ, they are in my judgment
but as monuments and sepulchres of
the dead, upon which are written only
the names of men. Flee therefore the
wicked devices and snares of the prince

If any one preaches the one God of the law and the
prophets, but denies Christ to be the Son of God, he is a
liar, even as also is his father the devil,'° and is a Jew
falsely so called, being possessed of ' ' mere carnal circum-
cision. If any one confesses Christ Jesus the Lord, but
denies the God of the law and of the prophets, saying
that the Father of Christ is not the Maker of heaven and
earth, he has not continued in the truth any more than
his father the devil, '° and is a disciple of Simon Magus,
not of the Holy Spirit. If any one says there is one God,
and also confesses Christ Jesus, but thinks the Lord to be
a mere man, and not the only-begotten '^ God, and Wis-

> I Sam. xviii. i8; 2 Sam. vii. 18. ^ Phil. ii. 25. 3 Literally, "people-deceiving." ■♦ Literally, "have proclaimed in reference

the Gospel." 5 In Christ. <> Comp. Ps. li. 12 (LXX.). 7 Literally, " teaching.'^ 8 Qr, " wrought." 9 Literally, "Judaism."
>o Comp. John viii. 44. " Literally, " beneath." '^ Comp. the reading sanctioned by the ancient authorities, John 1. 18.

EPISTLE OF IGNATIUS TO THE PHILADELPHIANS.

of this world, lest at any time being
conquered ' by his artifices,^ ye grow
weak in your love. But be ye all
joined together ^ with an undivided
heart. And I thank my God that I
have a good conscience in respect to
you, and that no one has it in his
power to boast, either privately or
publicly, that I have burdened^ any
one either in much or in little. And
I wish for all among whom I have
spoken, that they may not possess that
for a testimony against them.

dom, and the Word of God, and deems Him to consist
merely of a soul and body, such an one is a serpent, that
preaches deceit and error for the destruction of men.
And such a man is poor in understanding, even as by
name he is an Ebionite.-* If any one confesses the truths
mentioned,5 but calls lawful wedlock, and the procreation
of children, destruction and pollution, or deems certain
kinds of food abominable, such an one has the apostate
dragon dwelling within him. If any one confesses the
Father, and the Son, and the Holy Ghost, and praises
the creation, but calls the incarnation merely an appear-
ance, and is ashamed of the passion, such an one has
denied the faith, not less than the Jews who killed Christ.
If any one confesses these things, and that God the Word
did dwell in a human body, being within it as the Word,
even as the soul also is in the body, because it was God
that inhabited it, and not a human soul, but afifirms that
unlawful unions are a good thing, and places the highest
happiness 7 in pleasure, as does the man who is falsely
called a Nicolaitan, this person can neither be a lover of
God, nor a lover of Christ, but is a corrupter of his own
flesh, and therefore void of the Holy Spirit, and a stranger
to Christ. All such persons are but monuments and
sepulchres of the dead, upon which are written only the
names of dead men. Flee, therefore, the wicked devices
and snares of the spirit which now worketh in the children
of this world,^ lest at any time being overcome,' ye grow
weak in your love. But be ye all joined together ^ with
an undivided heart and a willing mind, " being of one ac-
cord and of one judgment," 9 being always of the same
opinion about the same things, both when you are at ease
and in danger, both in sorrow and in joy. I thank God,
through Jesus Christ, that I have a good conscience in
respect to you, and that no one has it in his power to
boast, either privately or publicly, that I have burdened
any one either in much or in little. And I wish for all
among whom I have spoken, that they may not possess
that for a testimony against them.

CHAP. Vn. 1 HAVE EXHORTED YOU TO UNITY.

For though some would have de-
ceived me according to the flesh, yet
the Spirit, as being from God, is not
deceived. For it knows both whence
it comes and whither it goes,'° and
detects the secrets [of the heart].
For, when I was among you, I cried,
I spoke with a loud voice : Give heed
to the bishop, and to the presbytery
and deacons. Now, some suspected
me of having spoken thus, as knowing
beforehand the division caused by
some among you." But He is my
witness, for whose sake I am in bonds,
that I got no intelligence from any
man. '3 But the Spirit proclaimed

For though some would have deceived me according
to the flesh, yet my spirit is not deceived ; for I have
received it from God. For it knows both whence it
comes and whither it goes, and detects the secrets [of
the heart]. For when I was among you, I cried, I
spoke with a loud voice — the word is not mine, but
God's — Give heed to the bishop, and to the presbytery
and deacons. But if ye suspect that I spake thus, as
having learned beforehand the division caused by some
among you. He is my witness, for whose sake I am in
bonds, that I learned nothing of it from the mouth of
any man. But the Spirit made an announcement to me,
saying as follows : Do nothing without the bishop ; keep
your bodies '^ as the temples of God ; love unity ; avoid
divisions ; be ye followers of Paul, and of the rest of the
apostles, even as they also were of Christ.

' Literally, " oppressed." ^ Or, " will." 3 Some render, " come together into the same place."

■* From a Hebrew word meaning " poor." S Or, " these things." ^ Apparently by attempting to impose the yoke of Judaism.
7 Literally, " the end of happiness." 8 Comp. Eph. ii. 2. 9 Phil. ii. 2. ^° John iii. 8. " Some translate, "as foreseeing the
division to arise among you." '^ Literally, " your flesh." '3 Literally, " did not know from human flesh."

EPISTLE OF IGNATIUS TO THE PKILADELPHIANS.

these words : Do nothing without the
bishop ; keep your bodies ' as the
temples of God ; ^ love unity ; avoid
^' Visions ; be the followers of Jesus
Christ, even as He is of His Father.

CHAP, Vin. THE SAME CONTINUED.

I therefore did what belonged to
me, as a man devoted to^ unity.
For where there is division and wrath,
God doth not dwell. To all them
that repent, the Lord grants forgive-
ness, if they turn in penitence to the
unity of God, and to communion
with the bishop.* I trust [as to you]
in the grace of Jesus Christ, who shall
free you from every bond. And I ex-
hort you to do nothing out of strife,
but according to the doctrine of Christ.
When I heard some saying, If I do
not find it in the ancient ^ Scriptures,
I will not believe the Gospel ; on my
saying to them, It is written, they
answered me. That remains to be
proved. But to me Jesus Christ is
in the place of all that is ancient :
His cross, and death, and resurrection,
and the faith ^ which is by Him, are
undefiled monuments of antiquity ;
by which I desire, through your
prayers, to be justified.

I therefore did what belonged to me, as a man devoted
to unity ; adding this also, that where there is diversity
of judgment, and wrath, and hatred, God does not
dwell. To all them that repent, God grants forgiveness,
if they with one consent return to the unity of Christ, and
communion with the bishop.-* I trust to the grace of
Jesus Christ, that He will free you from every bond of
wickedness. 5 I therefore exhort you that ye do nothing
out of strife,^ but according to the doctrine of Christ.
For I have heard some saying, If I do not find the Gos-
pel in the archives, I will not believe it. To such persons
I say that my archives are Jesus Christ, to disobey whom
is manifest destruction. My authentic archives are His
cross, and death, and resurrection, and the faith which
bears on these things, by which I desire, through your
prayers, to be justified. He who disbelieves the Gospel
disbelieves everything along with it. For the archives
ought not to be preferred to the Spirit.^ " It is hard to
kick against the pricks ; " '° it is hard to disbelieve Christ ;
it is hard to reject the preaching of the apostles.

CHAP. IX. THE OLD TESTAMENT IS GOOD : THE NEW TESTAMENT IS BETTER.

The priests " indeed are good, but
the High Priest is better; to whom
the holy of holies has been com-
mitted, and who alone has been
trusted with the secrets of God. He
is the door of the Father, by which
enter in Abraham, and Isaac, and
Jacob, and the prophets, and the
apostles, and the Church. All these
have for their object the attaining to
the unity of God. But the Gospel
possesses something transcendent
[above the former dispensation], viz.,
the appearance of our Lord Jesus
Christ, His passion and resurrection.
For the beloved prophets announced
Him, '7 but the Gospel is the perfec-
tion of immortality.'" All these things
are good together, if ye believe in
love.

The priests ' ' indeed, and the ministers of the word,
are good ; but the High Priest is better, to whom the
holy of holies has been committed, and who alone has
been entrusted with the secrets of God. The ministering
powers of God are good. The Comforter is holy, and
the Word is holy, the Son of the Father, by whom He
made all things, and exercises a providence over them all.
This is the Way '- which leads to the Father, the Rock,"^
the Defence,"* the Key, the Shepherd, '5 the Sacrifice, the
Door '^ of knowledge, through which have entered Abra-
ham, and Isaac, and Jacob, Moses and all the company
of the prophets, and these pillars of the world, the apos-
tles, and the spouse of Christ, on whose account He
poured out His own blood, as her marriage portion, that
He might redeem her. All these things tend towards
the unity of the one and only true God. But the Gospel
possesses something transcendent [above the former dis-
pensation], viz., the appearing of our Saviour Jesus Christ,
His passion, and the resurrection itself. For those things
which the prophets announced, saying, " Until He come
for whom it is reserved, and He shall be the expectation

• Literally, "your flesh." ^ Comp. i Cor. iii. i6, vi. 19. ' Literally. " prepared for.'

* Literally, " to the assembly of the bishop." S Comp. Isa. Iviii. 6. ° Phil. ii. 3.

' The meaning here is very doubtful. Some read iy Toi? af>xaio^i!, as translated above; others prefer iv TOi? apx*ioi.t, as in the longet
recension. * i.e., the system of Christian doctrine. 9 Or, " the archives of the Spirit are not exposed to all." '° Acts xxvi. 14.
»' i.e., the Jewish priests. " John xiv. 6. " i Cor. x. 4. u Literally, " the hedge." 'S John x. 11. »* John x. 9.
*^ Literally, " proclaimed as to him." <* The meaning is doubtful. Comp. 2 Tim. i. 10.

EPISTLE OF IGNATIUS TO THE PHILADELPHIANS. 85

of the Gentiles," ' have been fulfilled in the Gospel, [our
Lord saying,] " Go ye and teach all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghost." ^ All then are good together, the law,
the prophets, the apostles, the whole company [of others]
that have believed through them : only if we love one
another.

CHAP. X. CONGRATULATE THE INHABITANTS OF ANTIOCH ON THE CLOSE OF THE PERSECUTION.

Since, according to your prayers, Since, according to your prayers, and the compassion

and the compassion which ye feel in which ye feel in Christ Jesus, it is reported to me that

Christ Jesus, it is reported to me that the Church which is at Antioch in Syria possesses peace,

the Church which is at Antioch in it will become you, as a Church of God, to elect a bishop

Syria possesses peace, it will become to act as the ambassador of God [for you] to [the breth-

you, as a Church of God, to elect a ren] there, that it may be granted them to meet together,

deacon to act as the ambassador of and to glorify the name of God. Blessed is he in Christ

God [for you] to [the brethren there], Jesus, who shall be deemed worthy of such a ministry;

that he may rejoice along with them and if ye be zealous [in this matter], ye shall receive

when they are met together, and glo- glory in Christ. And if ye are willing, it is not altogether

rify the name [of God]. Blessed is beyond your power to do this, for the sake of ^ God; as

he in Jesus Christ, who shall be also the nearest Churches have sent, in some cases

deemed worthy of such a ministry ; bishops, and in others presbyters and deacons,
and ye too shall be glorified. And if
ye are willing, it is not beyond your
power to do this, for the sake^ of
God ; as also the nearest Churches
have sent, in some cases bishops, and
in others presbyters and deacons.

CHAP. XI. THANKS AND SALUTATION.

Now, as to Philo the deacon, of Now, as to Philo the deacon, a man of Cilicia, of high

Cilicia, a man of reputation, who still reputation, who still ministers to me in the word of God,

ministers to me in the word of God, along with Gaius and Agathopus, an elect man, who has

along with Rheus Agathopus, an elect followed me from Syria, not regarding * his life, — these

man, who has followed me from Syria, also bear testimony in your behalf. And I myself give

not regarding ■♦ his life, — these bear thanks to God for you, because ye have received them :

witness in your behalf; and I myself and the Lord will also receive you. But may those that

give thanks to God for you, that ye dishonoured them be forgiven through the grace of Jesus

have received them, even as the Lord Christ, " who wisheth not the death of the sinner, but his

you. But may those that dishonoured repentance." s The love of the brethren at Troas salutes

them be forgiven through the grace you ; whence also I write to you by Burrhus,^ who was

of Jesus Christ ! The love of the sent along with me by the Ephesians and Smyrnseans, to

brethren at Troas salutes you ; whence show their respect : ^ whom the Lord Jesus Christ will re-

also I write to you by Burrhus, who quite, in whom they hope, in flesh, and soul, and spirit,

was sent along with me by the Ephe- and faith, and love, and concord. Fare ye well in the

sians and Smyrnaeans, to show their Lord Jesus Christ, our common hope, in the Holy Ghost.
respect.7 May the Lord Jesus Christ
honour them, in whom they hope, in
flesh, and soul, and faith, and love,
and concord ! Fare ye well in Christ
Jesus, our common hope.

> Gen. xlix. lo. ^ Matt, xxviii. 19. J Literally, "for the name of." * Literally, "bidding farewell to."

5 Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9. ^ The Ms. has " Burgus." ' Or, " for the sake of honour."

THE EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

SHORTER AND LONGER VERSIONS.

Ignatius, who is also called Theopho-
rus, to the Church of God the Father,
and of the beloved Jesus Christ,
which has through mercy obtained
every kind of gift, which is filled
with faith and love, and is deficient
in no gift, most worthy of God, and
adorned with holiness: ' the Church
which is at Smyrna, in Asia, wishes
abundance of happiness, through
the immaculate Spirit and word of
God.

Ignatius, who is also called Theophorus, to the Church of
God the most high Father, and His beloved Son Jesus
Christ, which has through mercy obtained every kind of
gift, which is filled 7vith faithand love, and is deficient
in no gift, most 7vorthy of God, and adorned with holi-
ness: ' the Church which is at Smyrna, in Asia, wishes
abundance of happiness, through the immaculate Spirit
and word of God.

CHAP. I. — THAlSnCS TO GOD FOR YOUR FAITH.

I GLORIFY God, even Jesus Christ,
who has given you such wisdom. For
I have observed that ye are perfected
in an immoveable faith, as if ye were
nailed to the cross of our Lord Jesus
Christ, both in the flesh and in the
spirit, and are established in love
through the blood of Christ, being
fully persuaded with respect to our
Lord, that He was truly of the seed
of David according to the flesh,^ and
the Son of God according to the will
and power ^ of God ; that He was
truly born of a virgin, was baptized
by John, in order that all righteous-
ness might be fulfilled 5 by Him ; and
was truly, under Pontius Pilate and
Herod the tetrarch, nailed [to the
cross] for us in His flesh. Of this
fruit 7 we are by His divinely-blessed
passion, that He might set up a stand-
ard ^ for all ages, through His resur-
rection, to all His holy and faithful
[followers], whether among Jews or
Gentiles, in the one body of His
Church.

I GLORIFY the God and Father of our Lord Jesus Christ,
who by Him has given you such wisdom. For I have
observed that ye are perfected in an immoveable faith,
as if ye were nailed to the cross of our Lord Jesus Christ,
both in the flesh and in the spirit, and are established in
love through the blood of Christ, being fully persuaded,
in very truth, with respect to our Lord Jesus Christ, that
He was the Son of God, " the first-born of every crea-
ture," ^ God the Word, the only-begotten Son, and was of
the seed of David according to the flesh,^ by the Virgin
Mary ; was baptized by John, that all righteousness
might be fulfilled 5 by Him ; that He lived a life of holi-
ness without sin, and was truly, under Pontius Pilate and
Herod the tetrarch, nailed [to the cross] for us in His
flesh. From whom we also derive our being,^ from His
divinely-blessed passion, that He might set up a standard
for the ages, through His resurrection, to all His holy and
faithful [followers], whether among Jews or Gentiles, in
the one body of His Church.

■ Literally, " holy-bearing." ^ Col. i. 15. 3 Roni. i. 3. •* Theodoret, in quoting this passage, reads, " the Godhead and power "
i Matt ill. 15. 6 Literally, " we axe." ^ i.e., the cross, " fruit " being put for Christ on tlu tree. * Isa. v. 26, xlix. 22.

EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

CHAP. II. — Christ's true passion.

Now, He suffered all these things
for our sakes, that we might be saved.
And He suffered truly, even as also
He truly raised up Himself, not, as
certain unbelievers maintain, that He
only seemed to suffer, as they them-
selves only seem to be [Christians].
And as they believe, so shall it hap-
pen unto them, when they shall be
divested of their bodies, and be mere
evil spirits.3

Now, He suffered all these things for us ; and He
suffered them really, and not in appearance only, even as
also He truly rose again. But not, as some of the unbe-
lievers, who are ashamed of the formation of man, and
the cross, and death itself, affirm, that in appearance
only, and not in truth. He took a body of the Virgin,
and suffered only in appearance, forgetting, as they do,
Him who said, " The Word was made flesh ; " ' and
again, " Destroy this temple, and in three days I will
raise it up ; " '• and once more, " If I be lifted up from
the earth, I will draw all men unto Me." * The Word
therefore did dwell in flesh, for " Wisdom built herself an
house." 5 The Word raised up again His own temple
on the third day, when it had been destroyed by the
Jews fighting against Christ. The Word, when His flesh
was lifted up, after the manner of the brazen serpent in.
the wilderness, drew all men to Himself for their eternal
salvation.^

CHAP. m. CHRIST WAS POSSESSED OF A BODY AFTER HIS RESURRECTION.

For I know that after His resurrec-
tion also He was still possessed of
flesh, 7 and I believe that He is so
now. When, for instance, He came
to those who were with Peter, He
said to them, " Lay hold, handle Me,
and see that I am not an incorporeal
spirit." * And immediately they
touched Him, and believed, being
convinced both by His flesh and
spirit. For this cause also they de-
spised death, and were found its con-
querors.'^ And after his resurrection
He did eat and drink with them, as
being possessed of flesh, although
spiritually He was united to the
Father.

And I know that He was possessed of a body not only
in His being born and crucified, but I also know that He
was so after His resurrection, and believe that He is so
now. When, for instance. He came to those who were
with Peter, He said to them, " Lay hold, handle Me, and
see that I am not an incorporeal spirit." ^ " For a spirit
hath not flesh and bones, as ye see Me have." 9 And
He says to Thomas, " Reach hither thy finger into the
print of the nails, and reach hither thy hand, and thrust
it into My side ; " '° and immediately they believed that
He was Christ. Wherefore Thomas also says to Him,
" My Lord, and my God." " And on this account also
did they despise death, for it were too little to say, indig-
nities and stripes. Nor was this all ; but also after He
had shown Himself to them, that He had risen indeed,
and not in appearance only. He both ate and drank with
them during forty entire days. And thus was He, with
the flesh, received up in their sight unto Him that sent
Him, being with that same flesh to come again, accom-
panied by glory and power. For, say the [holy] oracles,
" This same Jesus, who is taken up from you into heaven,
shall so come, in like manner as ye have seen Him go
unto heaven." '^ But if they say that He will come at
the end of the world without a body, how shall those
" see Him that pierced Him," "^ and when they recognise
Him, " mourn for themselves ? " 's For incorporeal beings'
have neither form nor figure, nor the aspect '^ of an ani-
mal possessed of shape, because their nature is in itself
simple.

CHAP. IV. BEWARE OF THESE HERETICS.

I give you these instructions, be- I give you these instructions, beloved, assured that ye

loved, assured that ye also hold the also hold the same opinions [as I do]. But I guard you
same opinions [as I do]. But I beforehand from these beasts in the shape of men, from

' John i. 14. 2 John ii. ig. 3 Or
♦ John xii. 32. s Prov. ix. i. 6

r, " seeing that they are phantasmal and diabolical," as some render, but the above is preferable
Num. XXI. 9; John iii. 14. ' Literally, "in the flesh." 8 Literally, "demon." According

Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 35.
" John XX. 28. 12 Literally, " above d«ath." '3 Acts i. 11. '■« Rev. i. 7,

9 Luke xxiv. 39.
'5 Zech. xii. 10.

'° John XX. 27.
JP Or, "mark."

EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

guard you beforehand from those
beasts in the shape of men, whom
you must not only not receive, but, if it
be possible, not even meet with ; only
you must pray to God for them, if by
any means they may be brought to
repentance, which, however, will be
very difficult. Yet Jesus Christ, who
is our true life, has the power of [ef-
fecting] this. But if these things
were done by our Lord only in ap-
pearance, then am I also only in ap-
pearance bound. And why have I
also surrendered myself to death, to
fire, to the sword, to the wild beasts?
But, [in fact,] he who is near to the
sword is near to God ; he that is
among the wild beasts is in company
with God ; provided only he be so in
the name of Jesus Christ. I undergo
all these things that I may suffer to-
gether with Him, ' He who became a
perfect man inwardly strengthening

whom you must not only turn away, but even flee from
them. Only you must pray for them, if by any means
they may be brought to repentance. For if the Lord
were in the body in appearance only, and were crucified
in appearance only, then am I also bound in appearance
only. And why have I also surrendered myself to death,
to fire, to the sword, to the wild beasts ? But, [in fact,]
I endure all things for Christ, not in appearance only,
but in reality, that I may suffer together with Him, while
He Himself inwardly strengthens me ; for of myself I
have no such ability.

me.

CHAP. V. — THEIR DANGEROUS ERRORS.

Some ignorantly ^ deny Him, or Some have ignorantly denied Him, and advocate false-

rather have been denied by Him, hood rather than the truth. These persons neither have
being the advocates of death rather the prophecies persuaded, nor the law of Moses, nor the
than of the truth. These persons Gospel even to this day, nor the sufferings we have in-
neither have the prophets persuaded, dividually endured. For they think also the same thing
nor the law of Moses, nor the Gospel regarding us. For what does it profit, if any one com-
even to this day, nor the sufferings mends me, but blasphemes my Lord, not owning Him
we have individually endured. For to be God incarnate ? 5 He that does not confess this,
they think also the same thing regard- has in fact altogether denied Him, being enveloped in
ing us.-* For what does any one death. I have not, however, thought good to write the
profit me, if he commends me, but names of such persons, inasmuch as they are unbelievers ;
blasphemes my Lord, not confessing and far be it from me to make any mention of them,
that He was [truly] possessed of a until they repent,
body? 5 But he who does not ac-
knowledge this, has in fact altogether
denied Him, being enveloped in
death.^ I have not, however,
thought good to write the names of
such persons, inasmuch as they are
unbelievers. Yea, far be it from me
to make any mention of them, until
they repent and return to [a true be-
lief in] Christ's passion, which is our
resurrection.

CHAP. VI. — UNBELIEVERS IN THE BLOOD OF CHRIST SHALL BE CONDEMNED.

Let no man deceive himself. Both Let no man deceive himself. Unless he believes that

the things which are in heaven, and Christ Jesus has lived in the flesh, and shall confess His

the glorious angels, ^ and rulers, both cross and passion, and the blood which He shed for the

visible and invisible, if they believe salvation of the world, he shall not obtain eternal life,

not in the blood of Christ, shall, in whether he be a king, or a priest, or a ruler, or a private

' Comp. Rom. viii. 17. * Comp. Phil. iv. 13. ' Or, " foolishly." * i.e., As they imagine Christ to have suffered only in appear*
ance, so they believe that we siifTer in vain. S Literally, " a flesh-bearer." * Literally, " a death-bearer."
' Literally, " the glory of the angels."

EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

consequence, incur condemnation.'
" He that is able to receive it, let him
receive it." ^ Let not [high] place
puff any one up : for that which is
worth all is ^ faith and love, to which
nothing is to be preferred. But con-
sider those who are of a different
opinion with respect to the grace of
Christ which has come unto us, how
opposed they are to the will of God.
They have no regard for love ; no
care for the widow, or the orphan, or
the oppressed ; of the bond, or of the
free ; of the hungry, or of the thirsty.

person, a master or a servant, a man or a woman. " He
that is able to receive it, let him receive it." ^ Let no
man's place, or dignity, or riches, puff him up ; and let
no man's low condition or poverty abase him. For the
chief points are faith towards God, hope towards Christ,
the enjoyment of those good things for which we look,
and love towards God and our neighbour. For, " Thou
shalt love the Lord thy God with all thy heart, and thy
neighbour as thyself."* And the Lord says, "This is
life eternal, to know the only true God, and Jesus Christ
whom He has sent." 5 And again, "A new command-
ment give I unto you, that ye love one another. On
these two commandments hang all the law and the
prophets."^ Do ye, therefore, notice those who preach
other doctrines, how they affirm that the Father of Christ
cannot be known, and how they exhibit enmity and de-
ceit in their dealings with one another. They have no
regard for love ; they despise the good things we expect
hereafter; they regard present things as if they were
durable ; they ridicule him that is in affliction ; they laugh
at him that is in bonds.

CHAP. VII. LET us STAND ALOOF FROM SUCH HERETICS.

They abstain from the Eucharist
and from prayer,7 because they con-
fess not the Eucharist to be the flesh
of our Saviour Jesus Christ, which
suffered for our sins, and which the
Father, of His goodness, raised up

1 again. Those, therefore, who speak
against this gift of God, incur death"

\ in the midst of their disputes. But it
were better for them to treat it with
respect,'^ that they also might rise
again. It is fitting, therefore, that ye
should keep aloof from such persons,
and not to speak of '5 them either in
private or in public, but to give heed
to the prophets, and above all, to the
Gospel, in which the passion [of
Christ] has been revealed to us, and
the resurrection has been fully proved.'^
But avoid all divisions, as the begin-
ning of evils.

They are ashamed of the cross ; they mock at the
passion ; they make a jest of the resurrection. They are
the offspring of that spirit who is the author of all evil,
who led Adam,* by means of his wife, to transgress the
commandment, who slew Abel by the hands of Cain, who
fought against Job, who was the accuser of Joshua 9 the
son of Josedech, who sought to " sift the faith " '° of the
apostles, who stirred up the multitude of the Jews against
the Lord, who also now "worketh in the children of dis-
obedience ; " '^ from whom the Lord Jesus Christ will de-
liver us, who prayed that the faith of the apostles might
not fail,'-* not because He was not able of Himself to pre-
serve it, but because He rejoiced in the pre-eminence of
the Father. It is fitting, therefore, that ye should keep
aloof from such persons, and neither in private nor in
public to talk with '5 them ; but to give heed to the law,
and the prophets, and to those who have preached to you
the word of salvation. But flee from all abominable here-
sies, and those that cause schisms, as the beginning of
evils.

CHAP. VIII. LET NOTHING BE DONE WITHOUT THE BISHOP.

See that ye all follow the bishop,
even as Jesus Christ does the Father,
and the presbytery as ye would the
apostles ; and reverence the deacons,
as being the institution '7 of God.
Let no man do anything connected
with the Church without the bishop.
Let that be deemed a proper'* Eu-
charist, which is [administered] either

See that ye all follow the bishop, even as Christ Jesus
does the Father, and the presbytery as ye would the apos-
tles. Do ye also reverence the deacons, as those that
carry out [through their office] the appointment of God.
Let no man do anything connected with the Church with-
out the bishop. Let that be deemed a proper '* Eucharist,
which is [administered] either by the bishop, or by one
to whom he has entrusted it. Wherever the bishop shall
appear, there let the multitude [of the people] also be ;

' Literally, "judgment is to them." ^ Matt. xix. 12. 3 Literally, " the whole is." * Deut. vi. 5. > John xvii. 31.

* John xiii. 34; Matt. xxii. 40. ' Theodoret, in quoting this passage, reads rrpo<r0opds, "offering."

* Literally, " drove Adam out of." 9 Zech. iii. i. '° Luke xxii. 31. " Literally, "die disputing." '^ Eph. ii. 2.
'3 Literally, " to Iotc." Some think there is a reference to the agapce, or love-feasts. ■* Luke xxii 32.

'S ITie reading is Trtpt in the one case, and fifrd in the other, thougli the latter meaning seems preferable. Most of the MSS. of the longer
recension read fffpi, as in the shorter. '6 Literally, " perfected." " Or, " command." " Or, " firm."

EPISTLE OF IGNATIUS TO THE SMYRN^EANS.

by the bishop, or by one to whom he
has entrusted it. Wherever the bishop
shall appear, there let the multitude
[of the people] also be ; even as,
wherever Jesus Christ is, there is the
Catholic Church. It is not lawful
without the bishop either to baptize
or to celebrate a love-feast ; but what-
soever he shall approve of, that is also
pleasing to God, so that everything
that is done may be secure and valid.*

even as where Christ is, there does all the heavenly host
stand by, waiting upon Him as the Chief Captain of
the Lord's might, and the Governor of every intelligent
nature. It is not lawful without the bishop either to
baptize, or to offer, or to present sacrifice, or to cele-
brate a love-feast.' But that which seems good to him,
is also well-pleasing to God, that everything ye do may
be secure and valid.

CHAP. IX. — HONOUR THE BISHOP.

Moreover,^ it is in accordance with
reason that we should return to sober-
ness [of conduct], and, while yet we
have opportunity, exercise repentance
towards God. It is well to reverence 5
both God and the bishop. He who
honours the bishop has been honoured
by God ; he who does anything with-
out the knowledge of the bishop, does
[in reality] serve the devil. Let all
things, then, abound to you through
grace, for ye are worthy. Ye have
refreshed me in all things, and Jesus
Christ [shall refresh] you. Ye have
loved me when absent as well as when
present. May God recompense you,
for whose sake, while ye endure all
things, ye shall attain unto Him.

Moreover, it is in accordance with reason that we
should return to soberness [of conduct], and, while yet
we have opportunity, exercise repentance towards God.
For " in Hades there is no one who can confess his sins." *
For "behold the man, and his work is before him.'"'
And [the Scripture saith], "My son, honour thou God
and the king." 7 And say I, Honour thou God indeed,
as the Author and Lord of all things, but the bishop as
the high-priest, who bears the image of God — of God,
inasmuch as he is a ruler, and of Christ, in his capacity
of a priest. After Him, we must also honour the king.
For there is no one superior to God, or even like to
Him, among all the beings that exist. Nor is there any
one in the Church greater than the bishop, who ministers
as a priest to God for the salvation of the whole world.
Nor, again, is there any one among rulers to be compared
with the king, who secures peace and good order to those
over whom he rules. He who honours the bishop shall
be honoured by God, even as he that dishonours him
shall be punished by God. For if he that rises up against
kings is justly held worthy of punishment, inasmuch as he
dissolves public order, of how much sorer punishment,
suppose ye, shall he be thought worthy, ^ who presumes
to do anything without the bishop, thus both destroying
the [Church's] unity, and throwing its order into con-
fusion ? For the priesthood is the very highest point of all
good things among men, against which whosoever is mad
enough to strive, dishonours not man, but God, and Christ
Jesus, the First-born, and the only High Priest, by nature,
of the Father. Let all things therefore be done by you
with good order in Christ. Let the laity be subject to the
deacons ; the deacons to the presbyters ; the presbyters
to the bishop ; the bishop to Christ, even as He is to the
Father. As ye, brethren, have refreshed me, so will Jesus
Christ refresh you. Ye have loved me when absent, as
well as when present. God will recompense you, for
whose sake ye have shown such kindness towards His
prisoner. For even if I am not worthy of it, yet your
zeal [to help me] is an admirable '^ thing. For " he who
honours a prophet in the name of a prophet, shall receive
a prophet's reward." '° It is manifest also, that he who
honours a prisoner of Jesus Christ shall receive the re-
ward of the martyrs.

' Some refer the words to the Lord's Supper.

' • Comp. Heb. x. 29,

6 Isa. ixiL IX.

7 Prov. xxiv. 31.

2 Or, " firm." » Or, " finally." ■• Ps. vL 5.
9 Or, " graau" »" Matt. x. 41.

* Literally, " to know."

EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

9»

CHAP. X. ACKNOWLEDGMENT OF THEIR KINDNESS.

Ye have done well in receiving Philo
and Rheus Agathopus as servants ' of
Christ our God, who have followed
me for the sake of God, and who give
thanks to the Lord in your behalf,
because ye have in every way re-
freshed them. None of these things
shall be lost to you. May my spirit
be for you,3 and my bonds, which ye
have not despised or been ashamed
of; nor shall Jesus Christ, our perfect
hope, be ashamed of you.

Ye have done well in receiving Philo, and Gaius, and
Agathopus, who, being the servants ' of Christ, have fol-
lowed me for the sake of God, and who greatly bless the
Lord in your behalf, because ye have in every way re-
freshed them. None of those things which ye have done
to them shall be passed by without being reckoned unto
you. " The Lord grant " to you " that ye may find
mercy of the Lord in that day ! " ^ May my spirit be for
you,3 and my bonds, which ye have not despised or been
ashamed of. Wherefore, neither shall Jesus Christ, our
perfect hope, be ashamed of you.

CHAP. XI. — REQUEST TO THEM TO SEND A MESSENGER TO ANTIOCH.

Your prayer has reached to the
Church which is at Antioch in Syria.
Coming from that place bound with
chains, most acceptable to God,'^ I
salute all ; I who am not worthy to
be styled from thence, inasmuch as I
am the least of them. Nevertheless,
according to the will of God, I have
been thought worthy [of this honour],
not that I have any sense 5 [of hav-
ing deserved it], but by the grace of
God, which I wish may be perfectly
given to me, that through your prayers
I may attain to God. In order, there-
fore, that your work may be complete
both on earth and in heaven, it is fit-
ting that, for the honour of God, your
Church should elect some worthy dele-
gate ; ^ so that he, journeying into
Syria, may congratulate them that
they are [now] at peace, and are re-
stored to 7 their proper greatness, and
that their proper constitution^ has
been re-established among them. It
seems then to me a becoming thing,
that you should send some one of
your number with an epistle, so that,
in company with them, he may re-
joice 9 over the tranquillity which, ac-
cording to the will of God, they have
obtained, and because that, through
your prayers, they have now reached
the harbour. As persons who are
perfect, ye should also aim at '° those
things which are perfect. For when
ye are desirous to do well, God is
also ready to assist you.

CHAP. XII. SALUTATIONS.

The love of the brethren at Troas The love of your brethren at Troas salutes you ;
salutes you ; whence also I write to whence also I write to you by Burgus, whom ye sent with

' Or, "deacons." ^ 2 Tim. i. 18. ' Comp. Epistle of Ignatius to Ephesians, chap, xxi.; to Polycarp, chap ii. vi.

* Literally, " most becoming of God." 5 Or, " from any conscience." ^ Literally, " God-ambassador." 7 Or, " have received."

* Literally, " body." » Literally, " may glorify with them." '<> Or, " think of."

Your prayers have reached to the Church of Antioch,
and it is at peace. Coming from that place bound, I
salute all ; I who am not worthy to be styled from thence,
inasmuch as I am the least of them. Nevertheless, ac-
cording to the will of God, I have been thought worthy
[of this honour], not that I have any sensed [of having
deserved it], but by the grace of God, which I wish may
be perfectly given to me, that through your prayers I
may attain to God. In order, therefore, that your work
may be complete both on earth and in heaven, it is fitting
that, for the honour of God, your Church should elect
some worthy delegate ; ^ so that he, journeying into Syria,
may congratulate them that they are [now] at peace,
and are restored to their proper greatness, and that their
proper constitution ^ has been re-established among them.
What appears to me proper to be done is this, that you
should send some one of your number with an epistle, so
that, in company with them, he may rejoice over the
tranquillity which, according to the will of God, they
have obtained, and because that, through your prayers, I
have secured Christ as a safe harbour. As persons who
are perfect, ye should also aim at '° those things which
are perfect. For when ye are desirous to do well, God
is also ready to assist you.

EPISTLE OF IGNATIUS TO THE SMYRN^ANS.

you by Burrhus, whom ye sent with
me, together with the Ephesians, your
brethren, and who has in all things
refreshed me. And I would that all
may imitate him, as being a pattern
of a minister ' of God. Grace will
reward him in all things. I salute
your most worthy ^ bishop, and your
very venerable ^ presbytery, and your
deacons, my fellow-servants, and all
of you individually, as well as gener-
ally, in the name of Jesus Christ, and
in His flesh and blood, in His passion
and resurrection, both corporeal and
spiritual, in union with God and you.*
Grace, mercy, peace, and patience,
be with you for evermore !

I salute the families of my brethren,
with their wives and children, and the
virgins who are called widows. 5 Be
ye strong, I pray, in the power of the
Holy Ghost. Philo, who is with me,
greets you. I salute the house of
Tavias, and pray that it may be con-
firmed in faith and love, both corpo-
real and spiritual. I salute Alee, my
well-beloved,^ and the incomparable
Daphnus, and Eutecnus, and all by
name. Fare ye well in the grace of
God.

me, together with the Ephesians, your brethren, and who
has in all things refreshed me. And I would that all may
imitate him, as being a pattern of a minister of God.
The grace of the Lord will reward him in all things. I
salute your most worthy bishop Polycarp, and your vener-
able presbytery, and your Christ-bearing deacons, my
fellow-servants, and all of you individually, as well as
generally, in the name of Christ Jesus, and in His flesh
and blood, in His passion and resurrection, both corporeal
and spiritual, in union with God and you. Grace, mercy,
peace, and patience, be with you in Christ for evermore !

CONCLUSION.

I salute the families of my brethren, with their wives
and children, and those that are ever virgins, and the
widows. Be ye strong, I pray, in the power of the Holy
Ghost. Philo, my fellow-servant, who is with me, greets
you. I salute . the house of Tavias, and pray that it may
be confirmed in faith and love, both corporeal and spirit-
ual. I salute Alee, my well-beloved,^ and the incom-
parable Daphnus, and Eutecnus, and all by name. Fare
ye well in the grace of God, and of our Lord Jesus
Christ, being filled with the Holy Spirit, and divine and
sacred wisdom.

I Or, " the ministry." ^ Literally, " worthy of God." 3 Literally, " most becoming of God."

* Literally, " in the union of God and of you." * The deaconesses seem to have been called widows,

6 Literally, " the mme desired of m«."

THE EPISTLE OF IGNATIUS TO POLYCARP.

SHORTER AND LONGER VERSIONS.

Ignatiiis, who is also called Theopho-
riis, to Poly carp, Bishop of the
Church of the Smyrnceans, or
rather, ivho has, as his own bishop,
God the Father, and the Lord
Jesus Christ: \wishes'\ abundance
of happiness.

Ignatius, bishop of Antioch, and a witness for Jesus
Christ, to Polycarp, Bishop of the Church of the Smyr-
nceans, or rather, tvho has, as his own bishop, God the
Father, and Jesus Christ: [wishes'] abundance of
happiness.

CHAP. I. — COMMENDATION AND EXHORTATION.

Having obtained good proof that
thy mind is fixed in God as upon an
immoveable rock, I loudly glorify
[His name] that I have been thought
worthy [to behold] thy blameless
face,' which may I ever enjoy in
God ! I entreat thee, by the grace
with which thou art clothed, to press
forward in thy course, and to exhort
all that they may be saved. Maintain
thy position with all care, both in the
flesh and spirit. Have a regard to
preserve unity, than which nothing is
better. Bear with all, even as the
Lord does with thee. Support^ all
in love, as also thou doest. Give thy-
self to prayer without ceasing.^ Im-
plore additional understanding to what
thou already hast. Be watchful, pos-
sessing a sleepless spirit. Speak to
every man separately, as God enables
thee."* Bear the infirmities of all, as
being a perfect athlete [in the Chris-
tian life] : where the labour is great,
the gain is all the more.

Having obtained good proof that thy mind is fixed in
God as upon an immoveable rock, I loudly glorify [His
name] that I have been thought worthy to behold thy
blameless face,' which may I ever enjoy in God ! I en-
treat thee, by the grace with which thou art clothed, to
press forward in thy course, and to exhort all that they
may be saved. Maintain thy position with all care, both
in the flesh and spirit. Have a regard to preserve unity,
than which nothing is better. Bear with all, even as the
Lord does with thee. Support ^ all in love, as also thou
doest. Give thyself to prayer without ceasing.^ Implore
additional understanding to what thou already hast. Be
watchful, possessing a sleepless spirit. Speak to every
man separately, as God enables thee.'' Bear the infirmi-
ties of all, as being a perfect athlete [in the Christian
life], even as does the Lord of all. For says [the Scrip-
ture] , " He Himself took our infirmities, and bare our
sicknesses." s Where the labour is great, the gain is all
the more.

CHAP. II. EXHORTATIONS.

If thou lovest the good disciples,
no thanks are due to thee on that
account ; but rather seek by meek-
ness to subdue the more troublesome.
Every kind of wound is not healed
with the same plaster. Mitigate vio-

If thou lovest the good disciples, no thanks are due
to thee on that account ; but rather seek by meekness to
subdue the more troublesome. Every kind of wound
is not healed with the same plaster. Mitigate violent
attacks [of disease] by gentle applications.^ Be in all
things " wise as a serpent, and harmless always as a

' i.e., to make personal acquaintance with one esteemed so highly. ^ Or, " tolerate." 3 Comp. i Thess. v. 17.
* Some read, " according to thy practice." S Matt. viii. 17. ^ Literally, " paroxysms by embrocations."

EPISTLE OF IGNATIUS TO POLYCARP.

lent attacks [of disease] by gentle
applications.' Be in all things " wise
as a serpent, and harmless as a
dove."^ For this purpose thou art
composed of both flesh and spirit,
that thou mayest deal tenderly ^ with
those [evils] that present themselves
visibly before thee. And as respects
those that are not seen,'' pray that
[God] would reveal them unto thee,
in order that thou mayest be wanting
in nothing, but mayest abound in
every gift. The times call for thee,
as pilots do for the winds, and as one
tossed with tempest seeks for the
haven, so that both thou [and those
under thy care] may attain to God.
Be sober as an athlete of God : the
prize set before thee is immortality
and eternal life, of which thou art also
persuaded. In all things may my
soul be for thine, 5 and my bonds also,
which thou hast loved.

dove." ^ For this purpose thou art composed of both
soul and body, art both fleshly and spiritual, that thou
mayest correct those [evils] that present themselves visi-
bly before thee ; and as respects those that are not seen,
mayest pray that these should be revealed to thee, so
that thou mayest be wanting in nothing, but mayest
abound in every gift. The times call upon thee to pray.
For as the wind aids the pilot of a ship, and as havens
are advantageous for safety to a tempest-tossed vessel, so
is also prayer to thee, in order that thou mayest attain
to God. Be sober as an athlete of God, whose will is
immortality and eternal life ; of which thou art also per-
suaded. In all things may my soul be for thine,5 and my
bonds also, which thou hast loved.

CHAP. III. — EXHORTATIONS.

Let not those who seem worthy of
credit, but teach strange doctrines,^
fill thee with apprehension. Stand
firm, as does an anvil which is beaten.
It is the part of a noble ^ athlete to be
wounded, and yet to conquer. And
especially, we ought to bear all things
for the sake of God, that He also may
bear with us. Be ever becoming more
zealous than what thou art. Weigh
carefully the times. Look for Him
who is above all time, eternal and
invisible, yet who became visible for
our sakes ; impalpable and impassible,
yet who became passible on our ac-
count ; and who in every kind of way
suffered for our sakes.

Let not those who seem worthy of credit, but teach
strange doctrines,^ fill thee with apprehension. Stand
firm, as does an anvil which is beaten. It is the part of a
noble 7 athlete to be wounded, and yet to conquer. And
especially we ought to bear all things for the sake of God,
that He also may bear with us, and bring us into His
kingdom. Add more and more to thy diligence ; run
thy race with increasing energy ; weigh carefully the times.
Whilst thou art here, be a conqueror ; for here is the
course, and there are the crowns. Look for Christ, the
Son of God ; who was before time, yet appeared in time ;
who was invisible by nature, yet visible in the flesh ; who
was impalpable, and could not be touched, as being with-
out a body, but for our sakes became such, might be
touched and handled in the body ; who was impassible as
God, but became passible for our sakes as man ; and who
in every kind of way suffered for our sakes.

CHAP. rv. EXHORTATIONS.

Let not widows be neglected. Be
thou, after the Lord, their protector^
and friend. Let nothing be done
without thy consent ; neither do thou
anything without the approval of God,
which indeed thou dost not, inas-
much as thou art stedfast. Let your
assembling together be of frequent ^
occurrence : seek after all by name.'°
Do not despise either male or female
slaves, yet neither let them be puffed
up with conceit, but rather let them

Let not the widows be neglected. Be thou, after the
Lord, their protector and friend. Let nothing be done
without thy consent ; neither do thou anything without
the approval of God, which indeed thou doest not. Be
thou stedfast. Let your assembling together be of fre-
quent ^ occurrence: seek after all by name.'° Do not
despise either male or female slaves, yet neither let them
be puffed up with conceit, but rather let them submit
themselves " the more, for the glory of God, that they may
obtain from God a better liberty. Let them not wish
to be set free [from slavery] at the public expense, that
they be not found slaves to their own desires.

' Literally, " paroxysms by embrocations." * Matt. x. i6. ' Literally, " flatter." * Some refer this to the mysteries of Go4

and others to things yet future. s Comp. Epistle of Ignatius to the Ephesians, chap, xxi., etc. * Comp. i Tim. i. 3, vi. 3.
'' Literally, " great." ' The word in the original ((f)poi'Tio-T7)s) denotes one who thinks or cares for another.

9 Some refer the words to moK frequent meetings, and others to these meetings being more numerous; DO comparison is necessarily
'o i.e., so as to bring them out to the public assembly. " Or, " act the part of slaves."

implied.

EPISTLE OF IGNATIUS TO POLYCARP.

submit themselves ' the more, for the
glory of God, that they may obtain
from God a better liberty. Let them
not long to be set free [from slavery]
at the public expense, that they be
not found slaves to their own desires.

CHAP. V. — THE DUTIES OF HUSBANDS AND WIVES.

Flee evil arts ; but all the more
discourse in public regarding them.^
Speak to my sisters, that they love the
Lord, and be satisfied with their hus-
bands both in the flesh and spirit. In
like manner also, exhort my brethren,
in the name of Jesus Christ, that they
love their wives, even as the Lord the
Church.3 If any one can continue
in a state of purity, ■♦ to the honour
of Him who is Lord of the flesh,5 let
him so remain without boasting. If
he begins to boast, he is undone ; and
if he reckon himself greater than the
bishop, he is ruined. But it becomes
both men and women who marry, to
form their union with the approval of
the bishop, that their marriage may be
according to God, and not after their
own lust. Let all things be done to
the honour of God.^

Flee evil arts ; but all the more discourse in public re-
garding them. Speak to my sisters, that they love the
Lord, and be satisfied with their husbands both in the
flesh and spirit. In like manner also, exhort my brethren,
in the name of Jesus Christ, that they love their wives,
even as the Lord the Church. If any one can continue
in a state of purity,-* to the honour of the flesh of the
Lord, let him so remain without boasting. If he shall
boast, he is undone ; and if he seeks to be more promi-
nent'' than the bishop, he is ruined. But it becomes both
men and women who marry, to form their union with the
approval of the bishop, that their marriage may be ac-
cording to the Lord, and not after their own lust. Let
all things be done to the honour of God.'

CHAP. VI.

•THE DUTIES OF THE CHRISTIAN FLOCK.

Give ye ^ heed to the bishop, that
God also may give heed to you. My
soul be for theirs '' that are submissive
to the bishop, to the presbyters, and
to the deacons, and may my portion
be along with them in God ! Labour
together with one another ; strive in
company together ; run together ; suf-
fer together ; sleep together ; and
awake together, as the stewards, and
associates,'" and servants of God.
Please ye Him under whom ye fight,
and from whom ye receive your wages.
Let none of you be found a deserter.
Let your baptism endure as your
arms ; your faith as your helmet ;
your love as your spear; your pa-
tience as a complete panoply. Let
your works be the charge '^ assigned
to you, that ye may receive a worthy
recompense. Be long-suffering, there-
fore, with one another, in meekness,
as God is towards you. May I have
joy of you for ever ! '^

Give ye ^ heed to the bishop, that God also may give
heed to you. My soul be for theirs ^ that are submissive
to the bishop, to the presbytery, and to the deacons :
may I have my portion with them from God ! Labour
together with one another ; strive in company together ;
run together ; suffer together ; sleep together ; and awake
together, as the stewards, and associates,'" and servants of
God. Please ye Him under whom ye fight, and from
whom ye shall receive your wages. Let none of you be
found a deserter. Let your baptism endure as your arms ;
your faith as your helmet ; your love as your spear ; your
patience as a complete panoply. Let your works be the
charge assigned to you, that you may obtain for them a
most worthy" recompense. Be long-suffering, therefore,
with one another, in meekness, and God shall be so with
you. May I have joy of you for ever ! '^

' Or, " act the part of slaves." 2 Some insert firi, and render, " rather do not even speak of them." 3 Eph. v. 25.

* i.e., in celibacy. S Some render, " to the honour of the flesh of the Lord," as in the longer recension.

* Literally, " if he be known beyond the bishop." ' Comp. i Cor. x. 31. * As this Epistle, though sent to the bishop, was meant
to be read to the people, Ignatius here directly addresses them. 9 Comp. chap, ii., etc. '" Or, " assessors."

" Literally, " worthy of God." '* A military reference, simply implying the idea of faithful eflbrt leading to future rewaed.
" Comp. Ignatius' Epistle to the Ephesians, cKap ii.

EPISTLE OF IGNATIUS TO POLYCARP.

CHAP. VII. — REQUEST THAT POLYCARP WOULD SEND A MESSENGER TO ANTIOCH.

Seeing that the Church which is at
Antioch in Syria is, as report has in-
formed me, at peace, through your
prayers, I also am the more encour-
aged, resting without anxiety in God,'
if indeed by means of suffering I may

Seeing that the Church which is at Antioch in Syria is,
as report has informed me, at peace, through your prayers,
I also am the more encouraged, resting without anxiety
in God,' if indeed by means of suffering I may attain to
God, so that, through your prayers, I may be found a dis-
ciple [of Christ]. It is fitting, O Polycarp, most blessed
attain to God, so that, through your in God, to assemble a very solemn 3 council, and to elect
prayers, I may be found a disciple [of one whom you greatly love, and know to be a man of
Christ] .== It is fitting, O Polycarp, most activity, who may be designated the messenger of God ^-^
blessed in God, to assemble a very sol- and to bestow on him the honour of going into Syria, so
emn ^ council, and to elect one whom that, going into Syria, he may glorify your ever active love
you greatly love, and know to be a man to the praise of God. A Christian has not power over
of activity, who may be designated the himself, but must always be ready for s the service of
messenger of God ; * and to bestow on God. Now, this work is both God's and yours, when ye
him this honour that he may go into shall have completed it. For I trust that, through grace,
Syria, and glorify your ever active love ye are prepared for every good work pertaining to God.
to the praise of Christ. A Christian Knowing your energetic love of the truth, I have exhorted
has not power over himself, but must you by this brief Epistle,
always be ready for s the service of God.
Now, this work is both God's and yours,
when ye shall have completed it to His
glory .^ For I trust that, through grace,
ye are prepared for every good work
pertaining to God. Knowing, therefore,
your energetic love of the truth, I have
exhorted you by this brief Epistle.

CHAP. VIII. — LET OTHER CHURCHES ALSO SEND TO ANTIOCH.

Inasmuch as I have not been able
to write to all the Churches, because
I must suddenly sail from Troas to
Neapolis, as the will ^ [of the emperor]
enjoins, [I beg that] thou, as being
acquainted with the purpose * of God,
wilt write to the adjacent Churches,
that they also may act in like manner,
such as are able to do so sending
messengers,^ and the others transmit-
ting letters through those persons who
are sent by thee, that thou '° mayest be
glorified by a work " which shall be re-
membered for ever, as indeed thou art
worthy to be. I salute all by name,
and in particular the wife of Epitropus,
with all her house and children. I
salute Attains, my beloved. I salute
him who shall be deemed worthy to
go [from you] into Syria. Grace shall
be with him for ever, and with Poly-
carp that sends him. I pray for your
happiness for ever in our God, Jesus
Christ, by whom continue ye in the
unity and under the protection of
God.'* I salute Alee, my dearly be-
loved.'^ Fare ye well in the Lord.

Inasmuch, therefore, as I have not been able to write
to all Churches, because I must suddenly sail from Troas
to Neapolis, as the will 7 [of the emperor] enjoins, [I beg
that] thou, as being acquainted with the purpose^ of
God, wilt write to the adjacent Churches, that they also
may act in like manner, such as are able to do so sending
messengers, and the others transmitting letters through
those persons who are sent by thee, that thou mayest be
glorified by a work " which shall be remembered for ever,
as indeed thou art worthy to be. I salute all by name,
and in particular the wife of Epitropus, with all her house
and children. I salute Attains, my beloved. I salute
him who shall be deemed worthy to go [from you] into
Syria. Grace shall be with him for ever, and with Poly-
carp that sends him. I pray for your happiness for ever
in our God, Jesus Christ, by whom continue ye in the
unity and under the protection of God. I salute Alee,
my dearly beloved. '3 Amen. Grace [be with you] . Fare
ye well in the Lord.

' Literally, " in freedom from care of God." ^ Some read, " in the resurrection.
■♦ Literally, " God-runner." s Literally, " at leisure for." * Literally, " to Him." 7
perhaps to God Himself ^ Or, " as possessed of the judgment." 9 Literally, " men
" Literally, " an eternal work." '^ Some propose to read, " and of the bishop." '

3 Literally, " most befitting God."
7 Some suppose the reference to be to the soldiers,
on foot." '° Some have the plural " ye " here.
3 Literally, " name desired by me."

INTRODUCTORY NOTE

SYRIAC VERSION OF THE IGNATIAN EPISTLES.

When the Syriac version of the Ignatian Epistles was introduced to the English world in
1845, by ^^' Cureton, the greatest satisfaction was expressed by many, who thought tVie inveterate
controversy about to be settled. Lord Russell made the learned divine a canon of Westminster
Abbey, and the critical Chevalier Bunsen ' committed himself as its patron. To the credit of the
learned, in general, the work was gratefully received, and studied with scientific conscientiousness
by Lightfoot and others. The literature of this period is valuable ; and the result is decisive as to
the Curetonian versions at least, which are fragmentary and abridged, and yet they are a valuable
contribution to the study of the whole case.

The following is the original Introductory Notice : —

Some account of the discovery of the Syriac version of the Ignatian Epistles has been
already given. We have simply to add here a brief description of the mss, from which the
Syriac text has been printed. That which is named a by Cureton, contains only the Epistle to
Polycarp, and exhibits the text of that Epistle which, after him, we have followed. He fixes its
age somewhere in the first half of the sixth century, or before the year 550. The second ms.,
which Cureton refers to as (3, is assigned by him to the seventh or eighth century. It contains
the three Epistles of Ignatius, and furnishes the text here followed in the Epistles to the Ephe-
sians and Romans. The third ms., which Cureton quotes as y, has no date, but, as he tells us,
"belonged to the collection acquired by Moses of Nisibis in a.d. 931, and was written apparently
about three or four centuries earlier." It contains the three Epistles to Polycarp, the Ephesians,
and the Romans. The text of all these mss. is in several passages manifestly corrupt, and the
translators appear at times to have mistaken the meaning of the Greek original.

[N.B. — Bunsen is forced to allow the fact that the discovery of the lost work of Hippolytus
" throws new light on an obscure point of the Ignatian controversy," i.e., the Si'ge in the Epistle
to the Magnesians (cap. viii.) ; but his treatment of the matter is unworthy of a candid scholar.]

^ See the extraordinary passage and note in his Hippolytus^ vol. i. p. 58, etc.

THE EPISTLE OF IGNATIUS TO POLYCARP.'

Ignatius, who is {also called'\ Theophorus, to
Polycarp, bishop of Smyrna, or rather, who
has as his own bishop God the Father, and our
Lord Jesus Christ: {wishes^ abundance of
happiness.

CHAP. I.

Because thy mind is acceptable to me, inas-
much as it is established in God, as on a rock
which is immoveable, I glorify God the more ex-
ceedingly that I have been counted worthy of
[seeing] thy face, which I longed after in God.
Now I beseech thee, by the grace with which
thou art clothed, to add [speed] to thy course,
and that thou ever pray for all men that they
may be saved, and that thou demand^ things
which are befitting, with all assiduity both of the
flesh and spirit. Be studious of unity, than
which nothing is more precious. Bear with all
men, even as our Lord beareth with thee. Show
patience ^ with all men in love, as [indeed] thou
doest. Be stedfast in prayer. Ask for more
understanding than that which thou [already]
hast. Be watchful, as possessing a spirit which
sleepeth not. Speak with every man according
to the will of God. Bear the infirmities of all
men as a perfect athlete ; for where the labour is
great, the gain is also great.

CHAP. II.

If thou lovest the good disciples only, thou
hast no grace ; [but] rather subdue those that
are evil by gentleness. All [sorts of] wounds
are not healed by the same medicine. Mitigate
[the pain of] cutting ^ by tenderness. Be wise
as the serpent in everything, and innocent, with
respect to those things which are requisite, even
as the dove. For this reason thou art [com-
posed] of both flesh and spirit, that thou mayest

.^ £ The inscription varies in each of the three Syriac MSS., being in
" Tu^i' • , "*= Epistle of my lord Ignatius, the bishop; " in the second,
1 he tpistleof Ignatius; and in the third, " The Epistle of Ignatius
bishop of Antioch.

^ For " vindicate thy place" in the Greek.

3 Literally, " draw out thy spirit."

•♦ Cureton observes, as one alternative here, that " the Syrian
translator seems to have read ■napo.^vay.a for n-apo{u<r/ioOs. "

entice s those things which are visible before thy
face, and mayest ask, as to those which are con-
cealed from thee, that they [too] may be re-
vealed to thee, in order that thou be deficient in
nothing, and mayest abound in all gifts. The
time demands, even as a pilot does a ship, and
as one who stands exposed to the tempest does a
haven, that thou shouldst be worthy of God. Be
thou watchful as an athlete of God. That which
is promised to us is life eternal, which cannot be
corrupted, of which things thou art also per-
suaded. In everything I will be instead ^ of thy
soul, and my bonds which thou hast loved.

CHAP. III.

Let not those who seem to be somewhat, and
teach strange doctrines, strike thee with appre-
hension ; but stand thou in the truth, as an ath-
lete 7 who is smitten, for it is [the part] of a great
athlete to be smitten, and [yet] conquer. More
especially is it fitting that we should bear every-
thing for the sake of God, that He also may
bear us. Be [still] more diligent than thou yet
art. Be discerning of the times. Look for Him
that is above the times. Him who has no times,
Him who is invisible, Him who for our sakes be-
came visible, Him who is impalpable. Him who
is impassible. Him who for our sakes suffered,
Him who endured everything in every form for
our sakes.

CHAP, rv.

Let not the widows be overlooked ; on ac-
count of ^ our Lord be thou their guardian, and
let nothing be done without thy will ; also do
thou nothing without the will of God, as indeed
thou doest not. Stand rightly. Let there be
frequent 9 assemblies : ask every man [to them]
by his name. Despise not slaves, either male or
female ; but neither let them be contemptuous,
but let them labour the more as for the glory of

5 Or, " flatter," probably meaning to " deal gently with."
^ Thus the Syriac renders kvri^vxov in the Greek.

7 The Greek has aic/oiwi', " an anvil."

8 The Greek has Mfra, " after."

9 Or, " constant," " regular."

lOO

EPISTLE OF IGNATIUS TO POLYCARP.

God, that they may be counted worthy of a more
precious freedom, which is of God. Let them
not desire to be set free out of the common
[fund], lest they be found the slaves of lust.

CHAP. V.

Flee wicked arts ; but all the more discourse
regarding them. Speak to my sisters, that they
love in our Lord, and that their husbands be
sufficient for them in the flesh and spirit. Then,
again, charge my brethren in the name of our
Lord Jesus Christ, that they love their wives, as
our Lord His Church. If any man is able in
power to continue in purity," to the honour of
the flesh of our Lord, let him continue so with-
out boasting ; if he boasts, he is undone ; if he
become known apart from the bishop, he has
destroyed himself.^ It is becoming, therefore,
to men and women who marry, that they marry
with the counsel of the bishop, that the marriage
may be in our Lord, and not in lust. Let every-
thing, therefore, be [done] for the honour of God.

CHAP. VI.

Look ye to the bishop, that God also may
look upon you. I will be instead of the souls of

' i.e., " in celibacy."

' Or, " corrupted himscit*

those who are subject to the bishop, and the
presbyters, and the deacons ; with them may I
have a portion in the presence of God ! Labaur
together with one another, act as athletes ^ to-
gether, run together, suff'er together, sleep to-
gether, rise together. As stewards of God, and
of His household,"* and His servants, please Him
and serve Him, that ye may receive from Him the
wages [promised]. Let none of you be rebel-
lious. Let your baptism be to you as armour,
and faith as a spear, and love as a helmet, and
patience as a panoply. Let your treasures be
your good works, that ye may receive the gift of
God, as is just. Let your spirit be long-suffering
towards each other with meekness, even as God
[is] toward you. As for me, I rejoice in you at
all times.

CHAP. VII.

The Christian has not power over himself, but
is [ever] ready to be subject to God.s

CHAP. VIII.

I salute him who is reckoned worthy to go to
Antioch in my stead, as I commanded thee.5

3 Literally, " make the contest."
* Literally, " sons of His house."

s These are the only parts of chaps, vii. am4 vi. in the Greek
that are represented in the Syriac.

THE SECOND EPISTLE OF IGNATIUS TO THE EPHESIANS.'

Ignatius, who is \also called'] TJieophorus, to the
Church which is blessed in the greatness of God
the Father, and perfected ; to her who was
selected^ frofn eternity, that she might be at all
times for glory, which abide th, and is unchange-
able, and is perfected and chosen in the purpose
of truth by the will of the Father of Jesus Christ
our God ; to her who is worthy of happiness ;
to her who is at Ephesus , in Jesus Christ, in joy
which is unblameable : ^wishes] abundance of
happiness.

CHAP. I.

Inasisiuch as your name, which is greatly be-
loved, is acceptable to me in God, [your name]
which ye have acquired by nature, through a
right and just will, and also by the faith and love
of Jesus Christ our Saviour, and ye are imitators
of God, and are fervent in the blood of God, and
have speedily completed a work congenial to you ;
[for] when ye heard that I was bound,^ so as to
be able to do nothing for the sake of the com-
mon name and hope (and I hope, through your
prayers, that I may be devoured by beasts at
Rome, so that by means of this of which I have
been accounted worthy, I may be endowed with
strength to be a disciple of God), ye were dih-
gent to come and see me. Seeing, then, that
we have become acquainted with your multitude *
in the name of God, by Onesimus, who is your
bishop, in love which is unutterable, whom I
pray that ye love in Jesus Christ our Lord, and
that all of you imitate his example,5 for blessed
is He who has given you such a bishop, even as
ye deserve [to have].^

CHAP, in.7
But inasmuch as love does not permit me to

' Another inscription is, " Epistle the Second, which is to the
Ephesians."

2 Literally, " separated."

3 Literally, " bound from actions."

* Cureton renders, " have received your abundance," probably
referring the words to gifts sent by the Ephesians to Ignatius.

5 Literally, " be in his image."

* There is no Apodosis, unless it be found in what follows.

7 The following clause is the whole of chap. iii. in the Greek,
which is represented in the Syriac.

be silent in regard to you, on this account I
have been forward to entreat of you that ye
would be diligent in the will of God.

CHAP, vin.^

For, so long as there is not implanted in you
any one lust which is able to torment you, be-,
hold, ye live in God. I rejoice in you, and offer
supplication 9 on account of you, Ephesians, a
Church which is renowned in aU ages. For
those who ai"e carnal are not able to do spiritual
things, nor those that are spiritual carnal things ;
in like manner as neither can faith [do] those
things which are foreign to faith, nor want of
faith [do] what belongs to faith. For those
things which ye have done in the flesh, even
these are spiritual, because ye have done every-
thing in Jesus Christ.

CHAP. IX.

And ye are prepared for the building of God
the Father, and ye are raised up on high by the
instrument of Jesus Christ, which is the cross ;
and ye are drawn by the rope, which is the Holy
Spirit ; and your pulley is your faith, and your
love is the way which leadeth up on high to
God.

CHAP. X.

Pray for all men ; for there is hope of repent-
ance for them, that they may be counted wor-
thy of God. By your works especially let them
be instructed. Against their harsh words be ye
conciliatory, by meekness of mind and gentle-
ness. Against their blasphemies do ye give your-
selves to prayer ; and against their error be ye
armed with faith. Against their fierceness be ye
peaceful and quiet, and be ye not astounded by
them. Let us, then, be imitators of our Lord in
meekness, and strive who shall more especially
be injured, and oppressed, and defrauded.

8 Chaps, iv. V. vi. vii. of the Greek are totally omitted in the
Syriac.

9 Thus Cureton renders the words, referring in confirmation to the
Peshito version of Phil. i. 4, but the meaning is doubtful.

loi

102

EPISTLE OF IGNATIUS TO THE EPHESIANS.

CHAP. XIV.'

The work is not of promise,* unless a man be
found in the power of faith, even to the end.

CHAP. XV.

It is better that a man should be silent while
he is something, than that he should be talking
when he is not ; that by those things which he
speaks he should act, and by those things of
which he is silent he should be known.

CHAP. XVIII. 3

My spirit bows in adoration to the cross,
which is a stumbling-block to those who do not
believe, but is to you for salvation and eternal
life.

' Chaps, xi. xii. xiii. of the Greek are totally wanting in the
Syriac, and only these few words of chaps, xiv. and xv. are repre-
sented.

* The meaning seems to be that mere profession, without con-
tinuous practice^ is nothing.

3 Chaps. XVI. and xvii. of the Greek are totally wanting in the
Syriac.

CHAP. XIX.

There was concealed from the ruler of this
world the virginity of Mary and the birth of our
Lord, and the three renowned mysteries '» which
were done in the tranquillity of God from the
star. And here, at the manifestation of the Son,
magic began to be destroyed, and all bonds
were loosed ; and the ancient kingdom and the
error of evil was destroyed. Henceforward all
things were moved together, and the destruction
of death was devised, and there was the com-
mencement of that which was perfected in God. 5

* Literally, " the mysteries of the shout." The meaning is here
confused and obscure. See the Greek.

s Chaps. XX. and xxi. of the Greek are altogether wanting in the
Syriac.

[N.B. — See .spurious Epistle to Philippians, cap. 4, iiifra. This
concealment from Satan of the mystery of the incarnation is the expla-
nation, according to the Fathers, ol kis tempting the Messiah, and
prompting His crucifixion. Also, Christ the more profoundly humbled
himself, " ne subtilis ille diaholioculus magnum hoc pietatisdepre-
heiideret sacramentum" (St. Bernard, opp. ii. 1944). Bernard also
uses this opinion very strikingly (opp. ii. 1953) in one of his sermons,
supposing that Satan discovered the secret too late for his own pur-
pose, and then prompted the outcry, Come down from the cross, to
defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St.
Luke iv. 34, where, after the first defeat of the tempter, this demon
suspects the second Adam, and tries to extort the secret).]

THE THIRD EPISTLE OF THE SAME ST. IGNATIUS.*

Ignatius, 7vho is \_also caUed~\ TTieophorus, to the
Church which has received grace through the
greatness of the Father Most High ; to her who
presideth in the place of the region of the Ro-
mans, who is worthy of God, and worthy of
life, and happiness, and praise, and rejnem-
brance, and is worthy of prosperity, and pre-
sideth i?i love, and is perfected in the law of
Christ unblatfieable : \_wishes'\ abundance of
peace.

CHAP. I.

From of old have I prayed to God, that I
might be counted worthy to behold your faces
which are worthy of God : now, therefore, be-
ing bound in Jesus Christ, I hope to meet you
and salute you, if it be the will [of God] that I
should be accounted worthy to the end. For
the beginning is well arranged, if I be counted
worthy to attain to the end, that I may receive
my portion, without hindrance, through suffer-
ing. For I am in fear of your love, lest it
should injure me. As to you, indeed, it is easy
for you to do whatsoever ye wish ; but as to me,
it is difficult for me to be accounted worthy of
God, if indeed ye spare me not.

CHAP. II.

For there is no other time such as this, that I
should be accounted worthy of God ; neither
will ye, if ye be silent, [ever] be found in a bet-
ter work than this. If ye let me alone, I shall
be the word of God ; but if ye love my flesh,
again am I [only] to myself a voice. Ye can-
not give me anything more precious than this,
that I should be sacrificed to God, while the
altar is ready ; that ye may be in one concord
in love, and may praise God the Father through
Jesus Christ our Lord, because He has deemed
a bishop worthy to be God's, having called him
from the east to the west. It is good that I
should set from the world in God, that I may
rise in Him to life.^

* Another inscription is, " The Third Epistle."
2 Literally, " iu life."

CHAP. in.

Ye have never envied any man. Ye have
taught others. Only pray ye for strength to be
given to me from within and from without, that
I may not only speak, but also may be willing,
and that I may not merely be called a Christian,
but also may be found to be [one] ; for if I am
found to be [so], I may then also be called [so].
Then [indeed] shall I be faithful, when I am no
longer seen in the world. For there is nothing
visible that is good. The work is not [a mat-
ter 3] of persuasion ; but Christianity is great
when the world hateth it.

CHAP. IV.

I write to all the Churches, and declare to all
men, that I willingly die for the sake of God, if so
be that ye hinder me not. I entreat of you not
to be [affected] towards me with a love which
is unseasonable. Leave me to become [the
prey of] the beasts, that by their means I may
be accounted worthy of God. I am the wheat
of God, and by the teeth of the beasts I shall
be ground,* that I may be found the pure bread
of God. Provoke ye greatly s the wild beasts,
that they may be for me a grave, and may leave
nothing of my body, in order that, when I have
fallen asleep, I may not be a burden upon any
one. Then shall I be in truth a disciple of
Jesus Christ, when the world seeth not even my
body. Entreat of our Lord in my behalf, that
through these instruments I may be found a sac-
rifice to God. I do not, like Peter and Paul,
issue orders unto you. They are ^ apostles, but
I am one condemned ; they indeed are free,
but I am a slave, even until now. But if I suf-
fer, I shall be the freed-man of Jesus Christ,
and I shall rise in Him from the dead, free.
And now being in bonds, I learn to desire noth-
ing.

3 The meaning is probably similar to that expressed in chap, xiv
of the Epistle to the Ephesians.

* Literally, " I am ground."

5 Literally, " with provoking, provoke."

* Literally, " they are who are."

103

I04

EPISTLE OF IGNATIUS TO THE ROMANS.

CHAP. V.

From Syria, and even unto Rome, I am cast
among wild beasts, by sea and by land, by night
and by day, being bound between ten leopards,
which are the band of soldiers, who, even when
I do good to them, all the more do evil unto
me. I, however, am the rather instructed by
their injurious treatment ; ' but not on this ac-
count am I justified to myself. I rejoice in the
beasts which are prepared for me, and I pray
that they may in haste be found for me ; and I
will provoke them speedily to devour me, and
not be as those which are afraid of some other
men,2 and will not approach them : even should
they not be willing to approach me, I will go
with violence against them. Know me from
myself what is expedient for me.^ Let no one •*
envy me of those things which are seen and
which are not seen, that I should be accounted
worthy of Jesus Christ. Fire, and the cross,
and the beasts that are prepared, cutting off of
the limbs, and scattering of the bones, and
crushing of the whole body, harsh torments of
the devil — let these come upon me, but 5 only
let me be accounted worthy of Jesus Christ.

CHAP. VI.

The pains of the birth stand over against me.^

CHAP. VII.

And my love is crucified, and there is no fire
in me for another love. I do not desire the
food of corruption, neither the lusts of this
world. I seek the bread of God, which is the

' Literally, " by their injury."

* Literally, " and not as that which is afraid of some other men."
So Cureton translates, but remarks that the passage is evidently cor-
rupt. The reference plainly is to the fact that the beasts sometimes
refused to attack their intended victims. .See the case of Blandina,
as reported by Eusebius {Hist. EccL, v. i).

3 Cureton renders interrogatively, " What is expedient for me ? "
and remarks that " the meaning of the Syriac appears to be, ' I
crave your indulgence to leave the knowledge of what is expedient
for me to my own conscience.' "

* Literally, " nothing."
5 Literally, " and."

* The Latin version translates the Greek here, " H« adds gain to
me."

flesh of Jesus Christ ; and I seek His blood, a
drink which is love incorruptible.

CHAP. IX.7

My spirit saluteth you, and the love of the
Churches which received me as the name of
Jesus Christ ; for those also who were near to
[my] way in the flesh, preceded me in every
city.

^ [Now therefore, being about to arrive shortly
in Rome, I know many things in God ; but I
keep myself within measure, that I may not per-
ish through boasting : for now it is needful for
me to fear the more, and not pay regard to
those who puff me up. For they who say such
things to me scourge me ; for I desire to suffer,
but I do not know if I am worthy. For zeal is
not visible to many, but with me it has war. I
have need, therefore, of meekness, by which the
prince of this world is destroyed. I am able to
write to you of heavenly things, but I fear lest I
should do you an injury. Know me from my-
self. For I am cautious lest ye should not be
able to receive [such knowledge] , and should be
perplexed. For even I, not because I am in
bonds, and am able to know heavenly things,
and the places of angels, and the stations of the
powers that are seen and that are not seen, am
on this account a disciple ; for I am far short of
the perfection which is worthy of God.] Be ye
perfectly strong ^ in the patience of Jesus Christ
our God.

Here end the three Epistles of Ignatius, bishop
and martyr.

7 Chap. viii. of the Greek is entirely omitted in the Syriac.

8 The following passage is not found in this Epistle in the Greek
recensions, but forms, in substance, chaps, iv. and v. of the Epistle
to the Trallians. Diverse views are held by critics as to its proper
place, according to the degree of authority they ascribe to the Syriac
version. Cureton maintains that this passage has been transferred by
the forger of the Epistle to the Trallians, " to give a fair colour to the
fabrication by introducing a part of the genuine writing of Ignatius; "
while Hefele asserts that it is bound by the "closest connection" to
the preceding chapter in the Epistle to the Trallians.

9 Or, as in the Greek, " Fare ye well, to the end."

[N.B. — The aphoristic genius of Ignatius seems to be felt by his
Syrian abbreviator, who reduces whole chapters to mere maxims.}

INTRODUCTORY NOTE

TO THE

SPURIOUS EPISTLES OF IGNATIUS.

To the following introductory note of the translators nothing need be prefixed, except a
grateful acknowledgment of the value of their labours and of their good judgment in giving
us even these spurious writings for purposes of comparison. They have thus placed the mate-
rials for a complete understanding of the whole subject, before students who have a mind to subject
it to a thorough and candid examination.

The following is the original Introductory Notice : —

We formerly stated that eight out of the fifteen Epistles bearing the name of Ignatius are now
universally admitted to be spurious. None of them are quoted or referred to by any ancient
writer previous to the sixth century. The style, moreover, in which they are written, so differ-
ent from that of the other Ignatian letters, and allusions which they contain to heresies and
ecclesiastical arrangements of a much later date than that of their professed author, render it
perfectly certain that they are not the authentic production of the illustrious bishop of Antioch.

We cannot tell when or by whom these Epistles were fabricated. They have been thought
to betray the same hand as the longer and interpolated form of the seven Epistles which are
generally regarded as genuine. And some have conceived that the writer who gave forth to the
world the " Apostolic Constitutions " under the name of Clement, was probably the author of
these letters falsely ascribed to Ignatius, as well as of the longer recension of the seven Epistles
which are mentioned by Eusebius.

It was a considerable time before editors in modem times began to discriminate between
the true and the false in the writings attributed to Ignatius. The letters first published under
his name were those three which exist only in Latin. These came forth in 1495 ^^ Paris, be-
ing appended to a life of Becket, Archbishop of Canterbury. Some three years later, eleven
Epistles, comprising those mentioned by Eusebius, and four others, were published in Latin,
and passed through four or five editions. In 1536, the whole of the professedly Ignatian letters
were published at Cologne in a Latin version ; and this collection also passed through several
editions. It was not till 1557 that the Ignatian Epistles appeared for the first time in Greek at
Dillingen. After this date many editions came forth, in which the probably genuine were still
mixed up with the certainly spurious, the three Latin letters only being rejected as destitute of
authority. Vedelius of Geneva first made the distinction which is now universally accepted, in
an edition of these Epistles which he published in 1623 ; and he was followed by Archbishop
Usher and others, who entered more fully into that critical examination of these writings which
has been continued down even to our own day.

The reader will have no difficulty in detecting the internal grounds on which these eight letters

105

io6 INTRODUCTORY NOTE.

are set aside as spurious. Tlie difference of style from the other Ignatian writings will strike
him even in perusing the English version which we have given, while it is of course much more
marked in the original. And other decisive proofs present themselves in every one of the
Epistles. In that to the Tarsians there is found a plain allusion to the Sabellian heresy, which
did not arise till after the middle of the third century. In the Epistle to the Antiochians
there is an enumeration of various Church officers, who were certainly unknown at the period
when Ignatius lived. The Epistle to Hero plainly alludes to Manichaean errors, and could
not therefore have been written before the third century. There are equally decisive proofs of
spuriousness to be found in the Epistle to the Philippians, such as the references it contains to
the Patripassian heresy originated by Praxeas in the latter part of the second century, and the
ecclesiastical feasts, etc., of which it makes mention. The letter to Maria Cassobolita is of a
very peculiar style, utterly alien from that of the other Epistles ascribed to Ignatius. And it is
sufficient simply to glance at the short Epistles to St. John and the Virgin Mary, in order to see
that they carry the stamp of imposture on their front ; and, indeed, no sooner were they pub-
lished than by almost universal consent they were rejected.

But though the additional Ignatian letters here given are confessedly spurious, we have
thought it not improper to present them to the English reader in an appendix to our first vol-
ume.' We have done so, because they have been so closely connected with the name of the
bishop of Antioch, and also because they are in themselves not destitute of interest. We have,
moreover, the satisfaction of thus placing for the first time within the reach of one acquainted only
with our language, all the materials that have entered into the protracted agitation of the
famous Ignatian controversy.

' [Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions,
ideas and fancies of their date ; and often they enable us to identify the origin of corruptions. Even interpolations prove what later
partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence
in favour of their assumptions.]

THE EPISTLE OF IGNATIUS TO THE TARSIANS.

Ignatius, who is also called Theophorus, to the
Church which is at Tarsus, saved in Christ,
worthy of praise, worthy of retnembrance, and
worthy of love : Mercy and peace from God
the Father, and the Lord Jesus Christ, be ever
multiplied.

CHAP. I. — HIS OWN SUFFERINGS : EXHORTATION
TO STEDFASTNESS.

From Syria even unto Rome I fight with beasts :
not that I am devoured by brute beasts, for these,
as ye know, by the will of God, spared Daniel,
but by beasts in the shape of men, in whom the
merciless wild beast himself lies hid, and pricks
and wounds me day by day. But none of these
hardships " move me, neither count I my life
dear unto myself," ' in such a way as to love it
better than the Lord. Wherefore I am prepared
for [encountering] fire, wild beasts, the sword,
or the cross, so that only I may see Christ my
Saviour and God, who died for me. I therefore,
the prisoner of Christ, who am driven along by
land and sea, exhort you : " stand fast in the
faith," ^ and be ye stedfast, "for the just shall
live by faith ; " ^ be ye unwavering, for " the
Lord causes those to dwell in a house who are
of one and the same character." '•

CHAP. II. CAUTIONS AGAINST FALSE DOCTRINE.

I have learned that certain of the ministers of
Satan have wished to disturb you, some of them
asserting that Jesus was born [only 5] in appear-
ance, was crucified in appearance, and died in
appearance ; others that He is not the Son of
the Creator, and others that He is Himself God
over all.^ Others, again, hold that He is a mere
man, and others that this flesh is not to rise again,
so that our proper course is to live and partake
of a life of pleasure, for that this is the chief
good to beings who are in a little while to perish.

' Acts XX. 24.

* I Cor. xvi. 13.

3 Hab. ii. 4; Gal. iii. 11.

* Ps. Ixviii. 7 (after the LXX.).
S Some omit this.

* That is, as appears afterwards from chap, y., so as to have no
personality distinct from the Father.

A swarm of such evils has burst in upon us.'
But ye have not " given place by subjection to
them, no, not for one hour." ** For ye are the
fellow-citizens as well as the disciples of Paul,
who " fully preached the Gospel from Jerusalem,
and round about unto Illyricum," ^ and bare
about " the marks of Christ " in his flesh. '°

CHAP. III. — THE TRUE DOCTRINE RESPECTING
CHRIST.

Mindful of him, do ye by all means know that
Jesus the Lord was truly bom of Mary, being
made of a woman ; and was as truly crucified.
For, says he, " God forbid that I should glory,
save in the cross of the Lord Jesus." " And He
really suffered, and died, and rose again. For
says [Paul], " If Christ should become passible,
and should be the first to rise again from the
dead." '^ And again, " In that He died. He died
unto sin once : but in that He liveth, He liveth
unto God." '^ Otherwise, what advantage would
there be in [becoming subject to] bonds, if
Christ has not died ? what advantage in patience ?
what advantage in [enduring] stripes? And
why such facts as the following : Peter was cru-
cified ; Paul and James were slain with the sword ;
John was banished to Patmos ; Stephen was
stoned to death by the Jews who killed the
Lord ? But, [ in truth,] none of these sufferings
were in vain ; for the Lord was really crucified
by the ungodly.

CHAP. IV.

CONTINUATION.

And [know ye, moreover], that He who was
bom of a woman was the Son of God, and He
that was crucified was " the first-born of every
creature," '•♦ and God the Word, who also created
all things. For says the apostle, " There is one
God, the Father, of whom are all things ; and

"> The translation is here somewhat doubtful.

8 Gal. ii. 5.

9 Rom. XV. 19.
'o Gal. vi. 17.
" Gal. vi. 14.

'2 Acts xxvi. 23 (somewhat inaccurately rendered in English ve»
sion) .

13 Rom. vi. 10.
u Col. i. 15.

107

io8

EPISTLE OF IGNATIUS TO THE TARSIANS.

one Lord Jesus Christ, by whom are all things." '
And again, "For there is one God, and one Medi-
ator between God and man, the man Christ
Jesus ; " ^ and, " By Him were all things created
that are in heaven, and on earth, visible and in-
visible ; and He is before all things, and by Him
all things consist." ^

CHAP. V. — REFUTATION OF THE PREVIOUSLY MEN-
TIONED ERRORS.

And that He Himself is not God over all, and
the Father, but His Son, He [shows when He]
says, " I ascend unto my Father and your Father,
and to my God and your God." ^ And again,
" When all things shall be subdued unto Him,
then shall He also Himself be subject unto Him
that put all things under Him, that God may be
all in all." 5 Wherefore it is one [Person] who
put all things under, and who is all in all, and
another [Person] to whom they were subdued,
who also Himself, along with all other things,
becomes subject [to the former].

CHAP. VI. — CONTINUATION.

Nor is He a mere man, by whom and in whom
all things were made ; for " all things were made
by Him." ^ " When He made the heaven, I
was present with Him ; and I was there with
Him, forming [the world along with Him], and
He rejoiced in me daily." 7 And how could a
mere man be addressed in such words as these :
"Sit Thou at My right hand?"** And how,
again, could such an one declare : " Before
Abraham was, I am?"9 And, "Glorify Me with
Thy glory which I had before the world was? " '°
What man could ever say, " I came down from
heaven, not to do Mine own will, but the w^ill of
Him that sent Me ? " " And of what man could
it be said, " He was the true Light, which light-
eth every man that cometh into the world : He
was in the world, and the world was made by
Him, and the world knew Him not. He came
unto His own, and His own received Him not?" '^
How could such a one be a mere man, receiving
the beginning of His existence from Mary, and
not rather God the Word, and the only-begotten
Son ? For " in the beginning was the Word, and
the Word was with God,'^ and the Word was
God.""* And in another place, "The Lord cre-
ated Me, the beginning of His ways, for His ways.

■ I Cor. viii. 6.
^ I Tim. ii. 5.
3 Col. i. 16, 17.

* John XX. 17.
s 1 Cor. XV. 28.

* John i. ^.

7 Prov. viiu 37, 30.

' Ps. ex. I.

9 John viii. 58.

'° John xvii. 5.

" John vi. 38.

'^ John i. 9, 10, II.

'3 John i. I.

^* Some insert here John L 3.

for His works. Before the world did He found
Me, and before all the hills did He beget Me." 'S

CHAP. VII. — CONTINUATION.

And that our bodies are to rise again. He
shows when He says, " Verily I say unto you,
that the hour cometh, in the which all that are
in the graves shall hear the voice of the Son of
God ; and they that hear shall live." '^ And
[says] the apostle, " For this corruptible must
put on incorruption, and this mortal must put on
immortality." '7 And that we must live soberly
and righteously, he [shows when he] says again,
" Be not deceived : neither adulterers, nor effem-
inate persons, nor abusers of themselves with
mankind, nor fornicators, nor revilers, nor drunk-
ards, nor thieves, can inherit the kingdom of
God." '^ And again, " If the dead rise not, then
is not Christ raised ; our preaching therefore is
vain, and your faith is also vain : ye are yet in
your sins. Then they also that are fallen asleep
in Christ have perished. If in this life only we
have hope in Christ, we are of all men most
miserable. If the dead rise not, let us eat and
drink, for to-morrow we die." '^ But if such be
our condition and feelings, wherein shall we differ
from asses and dogs, who have no care about the
future, but think only of eating, and of indul-
ging ^° such appetites as follow after eating ? For
they are unacquainted with any intelligence
moving within them.

CHAP. VIII. — EXHORTATIONS TO HOLINESS AND
GOOD ORDER.

May I have joy of you in the Lord ! Be ye
sober. Lay aside, every one of you, all malice
and beast-like fury, evil-speaking, calumny,
filthy speaking, ribaldry, whispering, arrogance,
drunkenness, lust, avarice, vainglory, envy, and
everything akin to these. " But put ye on the
Lord Jesus Christ, and make no provision for
the flesh, to fulfil the lusts thereof."^' Ye pres-
byters, be subject to the bishop ; ye deacons, to
the presbyters ; and ye, the people, to the pres-
byters and the deacons. Let my soul be for
theirs who preserve this good order; and may
the Lord be with them continually !

CHAP. IX. — EXHORTATIONS TO THE DISCHARGE
OF RELATIVE DUTIES.

Ye husbands, love your wives ; and ye wives,
your husbands. Ye children, reverence your
parents. Ye parents, " bring up your children
in the nurture and admonition of the Lord." "

'S Prov. viii. 22, 23, 25.
■6 John V. 25, 28.
" I Cor. XV. 53.
" I Cor. vi. 9.

'9 I Cor. XV. 13, 14, 17, 18, 19, 32.

2° Literally, "coming also to the appetite of those things aftel
eating." The text is doubtful.
" Rom. xiii. 14.
" Eph. vi. 4.

EPISTLE OF IGNATIUS TO THE TARSIANS.

log

Honour those [who continue] in virginity, as
the priestesses of Christ ; and the widows [that
persevere] in gravity of behaviour, as the altar
of God. Ye servants, wait upon your masters
with [respectful] fear. Ye masters, issue orders
to your servants with tenderness. Let no one
among you be idle ; for idleness is the mother
of want. I do not enjoin these things as being a
person of any consequence, although I am in
bonds [for Christ] ; but as a brother, I put you
in mind of them. The Lord be with you !

CHAP. X. — SALUTATIONS.

May I enjoy your prayers ! Pray ye that I

may attain to Jesus. I commend unto you the
Church which is at Antioch. The Churches of
Philippi," whence also I write to you, salute you.
Philo, your deacon, to whom also I give thanks
as one who has zealously ministered to me in
all things, salutes you. Agathopus, the deacon
from Syria, who follows me in Christ, salutes
you. " Salute ye one another with a holy
kiss." ^ I salute you all, both male and female,
who are in Christ. Fare ye well in body, and
soul, and in one Spirit ; and do not ye forget
me. The Lord be with you !

* Literally, " of the Philippians."

* I Pot. V. 14.

THE EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.

Ignadus, who is also called Theophorus, to
the Church sojourning in Syria, tvhich has
obtained mercy /ro?n God, and been elected by
Christ, and which first ' received the name of
Christ, \wishes'\ happiness in God the Father,
and the Lord Jesus Christ.

CHAP. I. — CAUTIONS AGAINST ERROR.

The Lord has rendered my bonds light and
easy since I learnt that you are in peace, and
that you live in all harmony both of the flesh
and spirit. " I therefore, the prisoner of the
Lord,^ beseech you, that ye walk worthy of the
vocation wherewith ye are called," ^ guarding
against those heresies of the wicked one which
have broken in upon us, to the deceiving and
destruction of those that accept of them ; but
that ye give heed to the doctrine of the apostles,
and believe both the law and the prophets : that
ye reject every Jewish and Gentile error, and
neither introduce a multiplicity of gods, nor yet
deny Christ under the pretence of [maintaining]
the unity of God.

CHAP. II. — THE TRUE DOCTRINE RESPECTING GOD
AND CHRIST.

For Moses, the faithful servant of God, when
he said, " The Lord thy God is one Lord," * and
thus proclaimed that there was only one God,
did yet forthwith confess also our Lord when he
said, "The Lord rained upon Sodom and Go-
morrah fire and brimstone from the Lord." 5
And again, " And God ^ said. Let Us make man
after our image : and so God made man, after
the image of God made He him." ^ And further,
" In the image of God made He man." * And
that [the Son of God] was to be made man,
[Moses shows when] he says, " A prophet shall

' Comp. Acts xi. 26.

2 Literally, " in the Lord."

3 Eph. iv. I.

* Deut. vi. 4: Mark xii. 29.

5 Gen. xix. 24.

6 The MS. has " Lord."

7 Gen. i. 26, 27.

* Gen V. I, ix. 6.

1X0

the Lord raise up unto you of your brethren,
like unto me."^

CHAP. III.

■THE SAME CONTINUED.

The prophets also, when they speak as in the
person of God, [saying,] " I am God, the first
[of beings], and I am also the last,'° and besides
Me there is no God," " concerning the Father
of the universe, do also speak of our Lord Jesus
Christ. " A Son," they say, has been given to
us, on whose shoulder the government is from
above ; and His name is called the Angel of
great counsel. Wonderful, Counsellor, the strong
and mighty God." '^ And concerning His in-
carnation, " Behold, a virgin shall be with Child,
and shall bring forth a Son ; and they shall call
his name Immanuel." '^ And concerning the pas-
sion, " He was led as a sheep to the slaughter ;
and as a lamb before her shearers is dumb,
I also was an innocent lamb led to be sacri-
ficed." "»

CHAP. IV. — CONTINUATION.

The Evangelists, too, when they declared that
the one Father was " the only true God," '5 did
not omit what concerned our Lord, but wrote :
" In the beginning was the Word, and the Word
was with God, and the Word was God. The
same was in the beginning with God. All things
were made by Him, and without Him was not
anything made that was made." '^ And con-
cerning the incarnation : " The Word," says [the
Scripture], "became flesh, and dwelt among
us." '7 And again: "The book of the genera-
tion of Jesus Christ, the son of David, the son of
Abraham." '^ And those very apostles, who said
"that there is one God,"'^ said also that " there

9 Deut. xviii. 15; Acts iii. 22, vii. 37.

° Literally, " after these things."

' Isa. xliv. 6.

- Isa. ix. 6.

^ Isa. vii. 14; Matt. i. 23.

* Isa. liii. 7; Jer. xi. 19.

5 John xvii. 3.

f" John i. I.

^ John i. 14.

8 Matt. i. I.

9 I Cor. viii. 4, 6; Gal. iii. 30.

EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.

1 1 1

is one Mediator between God and men." '
Nor were they ashamed of the incarnation and
the passion. For what says [one] ? " The man
Christ Jesus, who gave Himself " ^ for the Hfe
and sah^ation of the world.

CHAP. V. DENUNCIATION OF FALSE TEACHERS.

Whosoever, therefore, declares that there is
but one God, only so as to take away the divinity
of Christ, is a devil,^ and an enemy of all right-
eousness. He also that confesseth Christ, yet
not as the Son of the Maker of the world, but
of some other unknown* being, different from
Him whom the law and the prophets have pro-
claimed, this man is an instrument of the devil.
And he that rejects the incarnation, and is
ashamed of the cross for which I am in bonds,
this man is antichrist.5 Moreover, he who affirms
Christ to be a mere man is accursed, according
to the [declaration of the] prophet,'' since he
puts not his trust in God, but in man. Where-
fore also he is unfruitful, like the wild myrtle-tree.

CHAP. VI. — RENEWED CAUTIONS.

These things I write to you, thou new olive-
tree of Christ, not that I am aware you hold
any such opinions, but that I may put you on
your guard, as a father does his children. Be-
ware, therefore, of those that hasten to work
mischief, those " enemies of the cross of Christ,
whose end is destruction, whose glory is in their
shame." 7 Beware of those "dumb dogs," those
trailing serpents, those scaly ^ dragons, those asps,
and basilisks, and scorpions. For these are
subtle wolves,^ and apes that mimic the appear-
ance of men.

CHAP. VII. EXHORTATION TO CONSISTENCY OF

CONDUCT.

Ye have been the disciples of Paul and Peter ;
do not lose what was committed to your trust.
Keep in remembrance Euodias,'°your deservedly-
blessed pastor, into whose hands the government
over you was first entrusted by the apostles.
Let us not bring disgrace upon our Father. Let
us prove ourselves His true-born children, and
not bastards. Ye know after what manner I
have acted among you. The things which, when
present, I spoke to you, these same, when absent,
I now write to you. " If any man love not
the Lord Jesus Christ, let him be Anathema." "

' Eph. iv. 5, 6; i Tim. ii. 5.

Tim.

11. s-

3 Comp. John vi. 70. Some read, " the son of the devil."

* Or, " that cannot be known."

s Comp. I John ii. 22, iv. 3; 2 John 7.
6 Jer. xvii. 5.
^ Phil. iii. 18, 19.

* The text is here doubtful.

9 Literally, " fox-like thoes," lynxes being perhaps intended.

'° Some thi ik that this is the same person as the Euodias referred
to by St. Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3,
atTii'es) , the two persons there mentioned were ■women.

"1 Cor. xri. 11.

Be ye followers of me." My soul be for yours,
when I attain to Jesus. Remember my bonds.'^

CHAP. VIII. EXHORTATIONS TO THE PRESBYTERS

AND OTHERS.

Ye presbyters, " feed the flock which is among
you," '■♦ till God shall show who is to hold the rule
over you. For " I am now ready to be offered," '5
that I " may win Christ." '^ Let the deacons
know of what dignity they are, and let them study
to be blameless, that they may be the followers
of Christ. Let the people be subject to the pres-
byters and the deacons. Let the virgins know to
whom they have consecrated themselves.

CHAP. IX. DUTIES OF HUSBANDS, WIVES, PARENTS,

AND CHILDREN.

Let the husbands love their wives, remember-
ing that, at the creation, one woman, and not
many, was given to one man. Let the wives
honour their husbands, as their own flesh ; and
let them not presume to address them by their
names. '7 Let them also be chaste, reckoning
their husbands as their only partners, to whom
indeed they have been united according to the
will of God. Ye parents, impart a holy training
to your children. Ye children, " honour your
parents, that it may be well with you." '^

CHAP. X. — DUTIES OF MASTERS AND SERVANTS.

Ye masters, do not treat your servants with
haughtiness, but imitate patient Job, who de-
clares, " I did not despise '^ the cause ^° of my
man-servant, or of my maid-servant, when they
contended with me. For what in that case shall
I do when the Lord makes an inquisition regard-
ing me?"^' And you know what follows. Ye
servants, do not provoke your masters to anger
in anything, lest ye become the authors of in-
curable mischiefs to yourselves.

CHAP. XI. — INCULCATION OF VARIOUS MORAL
DUTIES.

Let no one addicted to idleness eat," lest he
become a wanderer about, and a whoremonger.
Let drunkenness, anger, envy, reviling, clamour,
and blasphemy "be not so much as named
among you." ^^ Let not the widows live a life
of pleasure, lest they wax wanton against the
word.^'* Be subject to Caesar in everything in
which subjection implies no [spiritual] danger.

'2 Comp. I Cor. iv. i6.

13 Comp. Col. iv. i8.

'•* I Pet. v. 2. .

'S 2 Tim. iv. 6. ^

16 Phil. iii. 8. •

17 Comp. I Pet. iii. 6.
" Eph. vi. I, 3.

19 Literally, " If I did despise."
''o Or, "judgment."

21 Job xxxi. 13, 14.

22 Comp. 2 Thess. iii. 10.

23 Eph. V. 3.

I 24 I Tim. V. 6, II.

1 12

EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.

Provoke not those that rule over you to wrath,
that you may give no occasion against yourselves
to those that seek for it. But as to the practice
of magic, or the impure love of boys, or mur-
der, it is superfluous to write to you, since such
vices are forbidden to be committed even by
the Gentiles. I do not issue commands on
these points as if I were an apostle ; but, as
your fellow-servant, I put you in mind of them.

CHAP. XII. — SALUTATIONS.

I salute the holy presbytery. I salute the
sacred deacons, and that person most dear to
me,' whom may I behold, through the Holy
Spirit, occupying my place when I shall attain
to Christ. My soul be in place of his. I salute
the sub-deacons, the readers, the singers, the
doorkeepers, the labourers,^ the exorcists, the
confessors.^ I salute the keepers of the holy
gates, the deaconesses in Christ. I salute the
virgins betrothed to Christ, of whom may I
have joy in the Lord Jesus.'* I salute the peo-
ple of the Lord, from the smallest to the great-
est, and all my sisters in the Lord.

■ Literally, " the name desirable to me," referring to Hero the
deacon.

* A class of persons connected with the Church, whose duty it
vas to bury the bodies of the martyrs and others.

3 Such as voluntarily confessed Christ before Gentile rulers.

* Some insert here a clause referring to widoits.

CH.\P. XIII.

SALUTATIONS CONTINUED.

I salute Cassian and his partner in life, and
their very dear children. Polycarp, that most
worthy bishop, who is also deeply interested in
you, salutes you ; and to him I have commended
you in the Lord. The whole Church of the
Smyrnseans, indeed, is mindful of you in their
prayers in the Lord. Onesimus, the pastor of
the Ephesians, salutes you. Damas,5 the bishoj)
of Magnesia, salutes you. Polybius, bishop of
the Trallians, salutes you. Philo and Agatho-
pus, the deacons, my companions, salute you,
" Salute one another with a holy kiss." ^

CHAP. XIV. — CONCLUSION.

I write this letter to you from Philippi. May
He who is alone unbegotten, keep you stedfast
both in the spirit and in the flesh, through Him
who was begotten before time ^ began ! And
may I behold you in the kingdom of Christ \ I
salute him who is to bear rule over you in my
stead : may I have joy of him in the Lord !
Fare ye well in God, and in Christ, being en-
lightened by the Holy Spirit.

5 Or, as some read, " Demas."

' 2 Cor. xiii. I2.

7 Literally, " before agos."

THE EPISTLE OF IGNATIUS TO HERO.

A DEACON OF ANTIOCH.

Ignatius, who is also called Theophorus, to Hero,
the deacon of Christ, and the servant of God,
a man honoured by God, and tnost dearly
loved as well as esteemed, who carries Christ
afidthe Spiritwithin him, and who is jnine own
son in faith and love: Grace, mercy, and peace
from Almighty God, and from Christ Jesus our
Lord, His only-begotten Son, " who gave Him-
self for our sins, that He might deliver us from
the present evil world, " ' and preserve us u?ito
His heavenly kingdom.

CHAP. I. EXHORTATIONS TO EARNESTNESS AND

MODERATION.

I EXHORT thee in God, that thou add [speed]
to thy course, and that thou vindicate thy dignity.
Have a care to preserve concord with the saints.
Bear [the burdens of] the weak, that " thou
mayest fulfil the law of Christ." ^ Devote ^ thy-
self to fasting and prayer, but not beyond meas-
ure, lest thou destroy thyself ■♦ thereby. Do not
altogether abstain from wine and flesh, for these
things are not to be viewed with abhorrence,
since [the Scripture] saith, " Ye shall eat the
good things of the earth." s And again, " Ye
shall eat fl.^sh even as herbs." ^ And again,
" Wine maketh glad the heart of man, and oil
exhilarates, and bread strengthens him." ^ But
all are to be used with moderation, as being the
gifts of God. " For who shall eat or who shall
drink without Him ? For if anything be beauti-
ful, it is His ; and if anything be good, it is His."^
Give attention to reading, 9 that thou mayest not
only thyself know the laws, but mayest also ex-
plain them to others, as the earnest servant '°
of God. " No man that warreth entangleth
himself with the affairs of this life, that he may

» Gal. i. 4.

* Gal. vi. 2.

3 Literally, " have leisure for."

* Literally, "cast thyself down."

* Isa. i. 19.

* Gen. ix. 3.
' Ps. civ. 15.

* Eccles. ii. 25 (after LXX.) ; Zech. Ix. 17.
9 Comp. I. Tim. iv. 13.

•o Literally, " athlete."

please him who hath chosen him to be a soldier ;
and if a man also strive for masteries, yet is he
not crowned except he strive lawfully." " I that
am in bonds pray that my soul may be in place
of yours.

CHAP. II. CAUTIONS AGAINST FALSE TEACHERS.

Every one that teaches anything beyond what
is commanded, though he be [deemed] worthy
of credit, though he be in the habit of fasting,
though he live in continence, though he work
miracles, though he have the gift of prophecy,
let him be in thy sight as a wolf in sheep's
clothing,'^ labouring for the destruction of the
sheep. If any one denies the cross, and is
ashamed of the passion, let him be to thee as
the adversary himself. " Though he gives all his
goods to feed the poor, though he remove moun-
tains, though he give his body to be burned," '^
let him be regarded by thee as abominable. If
any one makes light of the law or the prophets,
which Christ fulfilled at His coming, let him be
to thee as antichrist. If any one says that the
Lord is a mere man, he is a Jew, a murderer of
Christ.

CHAP. III. EXHORTATIONS AS TO ECCLESLVS-

TICAL DUTIES.

"Honour widows that are widows indeed." '*
Be the friend of orphans ; for God is " the Father
of the fatherless, and the Judge of the widows." '5
Do nothing without the bishops ; for they are
priests, and thou a servant of the priests. They
baptize, offer sacrifice,'^ ordain, and lay on hands ;
but thou ministerest to them, as the holy Stephen

" 2 Tim. ii. 4.

'2 Comp. Matt. vii. 13.

'3 I Cor. xiii. 2.

'< I Tim. V. 3.

'5 Ps. Ixviii. 5.

'* The term Upovpyem, which we have translated as above, is one
whose signification is disputed. It occurs once in the New Testa-
ment (Rom. XV. 16) where it is translated in our English version
simply "ministering." Etymologically, it means " to act as a priest,"
and we have in our translation followed Hesychius (Cent, iv.), who
explains it as meaning "to offer sacrifice." [The whole passage in
the Epistle to the Romans, where this word occurs may be compared
(original Greek) with Mai. i. n, Heb. v. i, etc.]

114

EPISTLE OF IGNATIUS TO HERO.

did at Jerusalem to James and the presbyters.
Do not neglect the sacred meetings ' [of the
saints] ; inquire after every one by name. " Let
no man despise thy youth, but be thou an ex-
ample to the believers, both in word and con-
duct." ^

CHAP. IV. SERVANTS AND WOMEN ARE NOT TO

BE DESPISED.

Be not ashamed of servants, for we possess the
same nature in common with them. Do not
hold women in abomination, for they have given
thee birth, and brought thee up. It is fitting,
therefore, to love those that were the authors of
our birth (but only in the Lord), inasmuch as a
man can produce no children without a woman.
It is right, therefore, that we should honour those
who have had a part in giving us birth. " Neither
is the man without the woman, nor the woman
without the man," ^ except in the case of those
who were first formed. For the body of Adam
was made out of the four elements, and that of
Eve out of the side of Adam. And, indeed, the
altogether peculiar birth of the Lord was of a
virgin alone. [This took place] not as if the law-
ful union [of man and wife] were abominable,
but such a kind of birth was fitting to God. For
it became the Creator not to make use of the
ordinary method of generation, but of one that
was singular and strange, as being the Creator.

CHAP. V. VARIOUS RELATIVE DUTIES.

Flee from haughtiness, " for the Lord resisteth
the proud." ■♦ Abhor falsehood, for says [the
Scripture], "Thou shalt destroy all them that
speak lies." •' Guard against envy, for its author
is the devil, and his successor Cain, who envied
his brother, and out of envy committed murder.
Exhort my sisters to love God, and be content
with their own husbands only. In like manner,
exhort my brethren also to be content with their
own wives. Watch over the virgins, as the
precious treasures of Christ. Be long-suffering, ^
that thou mayest be great in wisdom. Do not
neglect the poor, in so far as thou art prosperous.
For " by alms and fidelity sins are purged away." ^

CHAP. VI EXHORTATIONS TO PURITY AND

CAUTION.

Keep thyself pure as the habitation of God.
Thou art the temple of Christ. Thou art the in-
strument of the Spirit. Thou knowest in what way
I have brought thee up. Though I am the least
of men, do thou seek to follow me, be thou an
imitator of my conduct. I do not glory in the

' Specially, assemblies for the celebration of the Lord's Supper.

* I Tim. IV. 12.
3 I Cor. xi. II.

* las. iv. 6: I Pet. v. 5.
5 Ps. V. 6.

^ Prov. xiv. 29.

' Prov. XV. 27 (after LXX. : xvi. 6 in English versiom)

world, but in the Lord. I exhort Hero, my son ;
" but let him that glorieth, glory in the Lord." *
May I have joy of thee, my dear son, whose
guardian may He be who is the only unbegotten
God, and the Lord Jesus Christ ! Do not be-
lieve all persons, do not place confidence in all ;
nor let any man get the better of thee by flattery.
For many are the ministers of Satan ; and " he
that is hasty to believe is light of heart." ^

CHAP. VII. SOLEMN CHARGE TO HERO, AS

FUTURE BISHOP OF ANTIOCH.

Keep God in remembrance, and thou shalt
never sin. Be not double-minded '° in thy
prayers ; for blessed is he who doubteth not. For
I believe in the Father of the Lord Jesus Christ,
and in His only-begotten Son, that God will show
me. Hero, upon my throne. Add speed, there-
fore," to thy course. I charge thee before the
God of the universe, and before Christ, and in
the presence of the Holy Spirit, and of the
ministering ranks [of angels], keep in safety that
deposit which I and Christ have committed to
thee, and do not judge thyself unworthy of those
things which have been shown by God [to me]
concerning thee. I hand over to thee the Church
of Antioch. I have commended you to Polycarp
in the Lord Jesus Christ.

CHAP. VIII. SALUTATIONS.

The bishops, Onesimus, Bitus, Damas, Polyb-
ius, and all they of Philippi (whence also I
have written to thee), salute thee in Christ.
Salute the presbytery worthy of God : salute my
holy fellow-deacons, of whom may I have joy
in Christ, both in the flesh and in the spirit.
Salute the people of the Lord, from the smallest
to the greatest, every one by name ; whom I
commit to thee as Moses did [the Israelites] to
Joshua, who was their leader after him. And
do not reckon this which I have said presump-
tuous on my part ; for although we are not such
as they were, yet we at least pray that we may
be so, since indeed we are the children of Abra-
ham. Be strong, therefore, O Hero, like a hero,
and like a man. For from henceforth thou shalt
lead '^ in and out the people of the Lord that
are in Antioch, and so " the congregation of the
Lord shall not be as sheep which have no shep-
herd." -3

CHAP. IX. CONCLUDING SALUTATIONS AND IN-
STRUCTIONS.

Salute Cassian, my host, and his most serious-
minded partner in life, and their very dear chil-

8 I Cor. i. 31 ; 2 Cor. x. 17.

9 Ecclus. XIX. 4.

10 Comp. las. i. 6, 8.

" Comp. Epistle to the Antiochians, chap. xiL

'2 Comp. Peut. xxxi. 7, 33.

'i Num. xxvii. 17.

EPISTLE OF IGNATIUS TO HERO.

115

dren, to whom may " God grant that they find
mercy of the Lord in that day," ' on account of
their ministrations to us, whom also I commend
to thee in Christ. Salute by name all the faithful
in Christ that are at Laodicea. Do not neglect
those at Tarsus, but look after them steadily,
confirming them in the Gospel. I salute in the
Lord, Maris the bishop of Neapolis, near Ana-
zarbus. Salute thou also Mary my daughter,

' 2 Tim. i. 18.

distinguished both for gravity and erudition, as
also " the Church which is in her house." ^ May
my soul be in place of hers : she is the ver/
pattern of pious women. May the Father of
Christ, by His only-begotten Son, preserve thee
in good health, and of high repute in all things,
to a very old age, for the benefit of the Church
of God ! Farewell in the Lord, and pray thou
that I may be perfected.

s CoL iv. 15.

THE EPISTLE OF IGNATIUS TO THE PHILIPPIANS.

^^natius, who is also called Theophorus, to the
Church of God which is at Philippi, which
has obtained mercy in faith, and patience, and
love unfeigned: Mercy and peace from God
the Father, a fid the Lord Jesus Christ, " who
is the Saviour of all 7nen, specially of thetti that
believe.'^ '

CHAP. I.

■REASON FOR WRITING THE EPISTLE.

Being mindful of your love and of your zeal
fn Christ, which ye have manifested towards us,
we thought it fitting to write to you, who display
such a godly and spiritual love to the brethren,^
to put you in remembrance of your Christian
course,^ " that ye all speak the same thing, being
of one mind, thinking the same thing, and walk-
ing by the same rule of faith," •♦ as Paul ad-
monished you. For if there is one God of the
universe, the Father of Christ, " of whom are
all things ; " 5 and one Lord Jesus Christ, our
[Lord], "by whom are all things ;" s and also
one Holy Spirit, who wrought ^ in Moses, and in
the prophets and apostles ; and also one baptism,
which is administered that we should have fellow-
ship with the death of the Lord ; ^ and also one
elect Church ; there ought likewise to be but
one faith in respect to Christ. For " there is
one Lord, one faith, one baptism ; one God and
Father of all, who is through all, and in all." "^

CHAP. II. unity of the THREE DIVINE PERSONS.

There is then one God and Father, and not
two or three \ One who is ; and there is no other
besides Him, the only true [God]. For "the
Lord thy God," saith [the Scripture], "is one
Lord." 9 And again, " Hath not one God created
us? Have we not all one Father?" ■" And there
is also one Son, God the Word. For "the only-

' 1 Tim. iv. lo.

* ^Literally, " to your brother-loving spiritual lore according to
God."

* Literally, " course in Christ."

* t Cor. i. id; Phil. ii. 2, iii. 16.
S I Cor. viii. 6.

* I Cor. xii. II.

1 Literally, " which is given unto the death of th« Lord."

* Eph. iv. 5.

* Deut. vi. 4; Mark xii. 20.
«o Mai. ii. 10.

\\4

begotten Son," saith [the Scripture], "who is in
the bosom of the Father." " And again, " One
Lord Jesus Christ." " And in another place,
" What is His name, or what His Son's name,
that we may know? "'3 And there is also one
Paraclete. '•♦ For " there is also," saith [the Scrip-
ture], "one Spirit," '5 since "we have been called
in one hope of our calling." '^ And again, " We
have drunk of one Spirit," '5 with what follows.
And it is manifest that all these gifts [possessed
by believers] "worketh one and the self-same
Spirit." '7 There are not then either three Fa-
thers,'^ or three Sons, or three Paracletes, but
one Father, and one Son, and one Paraclete.
Wherefore also the Lord, when He sent forth the
apostles to make disciples of all nations, com-
manded them to " baptize in the name of the
Father, and of the Son, and of the Holy Ghost," '^
not unto one [person] having three names, nor
into three [persons] who became incarnate, but
into three possessed of equal honour.

CHAP. III. CHRIST WAS TRULY BORN, AND DIED,

ETC.

For there is but One that became incarnate,
and that neither the Father nor the Paraclete,
but the Son only, [who became so] not in ap-
pearance or imagination, but in reality. For
" the Word became flesh." ^° For " Wisdom
builded for herself a house." ^' And God the
Word was born as man, with a body, of the Vir-
gin, without any intercourse of man. For [it is
written], "A virgin shall conceive in her womb,
and bring forth a son." ^^ He was then tmly
born, truly grew up, truly ate and drank, was
truly crucified, and died, and rose again. He
who believes these things, as they really were,

" John i. i8.

'^ I Cor. viii. 6.

'i Prov. XXX. 4.

'♦ i.e., " Advocate" or " Cotoforter; " comp. John xir. 16.

•5 Eph. iv. 4.

'* I Cor. xii. 13.

" I Cor. xii. II.

i^ Comp. Athanasian Creed.

'9 Matt, xxviii. 15.

20 John i. 14.

»' Prov. ix. I.

*' Isa. vii. 14.

EPISTLE OF IGNATIUS TO THE PHILIPPIANS.

117

and as they really took place, is blessed. He
who believeth them not is no less accursed than
those who crucified the Lord. For the prince
of this world rejoiceth when any one denies the
cross, since he knows that the confession of
the cross is his own destruction. For that is
the trophy which has been raised up against his
power, which when he sees, he shudders, and
when he hears of, is afraid.

CHAP. IV. THE MALIGNITY AND FOLLY OF SATAN.

And indeed, before the cross was erected, he
(Satan) was eager that it should be so ; and he
" wrought " [for this end] " in the children of dis-
obedience." ' He wrought in Judas, in the
Pharisees, in the Sadducees, in the old, in the
young, and in the priests. But when it was just
about to be erected, he was troubled, and in-
fused repentance into the traitor, and pointed
him to a rope to hang himself with, and taught
him [to die by] strangulation. He terrified also
the silly woman, disturbing her by dreams ; and
he, who had tried every means to have the cross
prepared, now endeavoured to put a stop to its
erection ; ^ not that he was influenced by repent-
ance on account of the greatness of his crime
(for in that case he would not be utterly de-
praved), but because he perceived his own de-
struction [to be at hand]. For the cross of
Christ was the beginning of his condemnation,
the beginning of his death, the beginning of his
destruction. Wherefore, also, he works in some
that they should deny the cross, be ashamed of
the passion, call the death an appearance, muti-
late and explain away the birth of the Virgin, and
calumniate the [human] nature ^ itself as being
abominable. He fights along with the Jews to a
denial of the cross, and with the Gentiles to the
calumniating of Mary,-* who are heretical in hold-
ing that Christ possesseei a mere phantasmal
body. 5 For the leader of all wickedness assumes
manifold ^ forms, beguiler of men as he is, incon-
sistent, and even contradicting himself, project-
ing one course and then following another. For
he is wise to do evil, but as to what good may
be he is totally ignorant. And indeed he is full
of ignorance, on account of his voluntary want of
reason : for how can he be deemed anything
else who does not perceive reason when it lies
at his very feet?

CHAP. v. — APOSTROPHE TO SATAN.

For if the Lord were a mere man, possessed

' Eph. ii. 2.

^ [This is the idea worked out by St. P>ernard. See my note
{sufira) suffixed to the Syriac Epistle to Ephesians.]

3 The various Gnostic sects are here referred to, who held that
matter was essentially evil, and therefore denied the reality of our
Lord's incarnation.

* The MS. has noyec'a?, " of magic; " we have followed the emen-
dation proposed by Faber.

s Literally, " heretical in respect to phantasy."

'^ Literally, is " various," or " manifold."

of a soul and body only, why dost thou mutilate
and explain away His being bom with the com-
mon nature of humanity? Why dost thou call
the passion a mere appearance, as if it were any
strange thing happening to a [mere] man ? And
why dost thou reckon the death of a mortal to
be simply an imaginary death? But if, [on the
other hand,] He is both God and man, then why
dost thou call it unlawful to style Him " the
Lord of glory," 7 who is by nature unchangeable ?
Why dost thou say that it is unlawful to declare
of the Lawgiver who possesses a human soul,
"The Word was made flesh," ^ and was a per-
fect man, and not merely one dwelling in a man ?
But how came this magician into existence, who
of old formed all nature that can be appre-
hended either by the senses or intellect, accord-
ing to the will of the Father; and, when He
became incarnate, healed every kind of disease
and infirmity? 9

CHAP. VI. CONTINUATION.

And how can He be but God, who raises up
the dead, sends away the lame sound of limb,
cleanses the lepers, restores sight to the blind,
and either increases or transmutes existing sub-
stances, as the five loaves and the two fishes, and
the water which became wine, and who puts to
flight thy whole host by a mere word ? And why
dost thou abuse the nature of the Virgin, and
style her members disgraceful, since thou didst
of old display such in public processions, '° and
didst order them to be exhibited naked, males
in the sight of females, and females to stir up
the unbridled lust of males ? But now these are
reckoned by thee disgraceful, and thou pretend-
est to be full of modesty, thou spirit of fornication,
not knowing that then only anything becomes
disgraceful when it is polluted by wickedness.
But when sin is not present, none of the things
that have been created are shameful, none of
them evil, but all very good. But inasmuch as
thou art blind, thou revilest these things.

CHAP. VII. — CONTINUATION : INCONSISTENCY OF
SATAN.

And how, again, does Christ not at all appear
to thee to be of the Virgin, but to be God over
all," and the Almighty? Say, then, who sent
Him ? Who was Lord over Him ? And whose
will did He obey ? And what laws did He fulfil,
since He was subject neither to the will nor
power of any one? And while you deny that
Christ was bom," you afifirm that the unbegotten

was begotten, and that He who had no begin-

. — - — 1

7 I Cor. ii. 8.

8 John i. 14.

9 Matt. iv. 23, ix. 35.

'° Reference seems here to be made to obscene heathen practices.
" i.e., so as to have no separate personality from the Father
Comp. Epistle to the Tarsians, chap. ii.

1- Literally, " and taking away Christ from beina; born "

ii8

EPISTLE OF IGNATIUS TO THE ' PHILIPPIANS.

ning was nailed to the cross, by whose permis-
sion I am unable to say. But thy changeable
tactics do not escape me, nor am I ignorant that
thou art wont to walk with slanting and uncer-
tain ' steps. And thou art ignorant who really was
born, thou who pretendest to know ever>'thing.

CHAP. VIII. — CONTINUATION : IGNORANCE OF SATAN.

For many things are unknown ^ to thee ; [such
as the following] : the virginity of Mary ; the
wonderful birth ; Who it was that became incar-
nate ; the star which guided those who were in
the east ; the Magi who presented gifts ; the salu-
tation of the archangel to the Virgin ; the
mar%'ellous conception of her that was betrothed ;
the announcement of the boy- forerunner re-
specting the son of the Virgin, and his leaping
in the womb on account of what was foreseen ;
the songs of the angels over Him that was bom ;
the glad tidings announced to the shepherds ; the
fear of Herod lest his kingdom should be
taken from him ; the command to slay the in-
fants ; the removal into Egypt, and the return
from that country to the same region ; the infant
swaddling-bands ; the human registration ; the
nourishing by means of milk ; the name of
father given to Him who did not beget; the
manger because there was not room [elsewhere] ;
no human preparation [for the Child] ; the
gradual growth, human speech, hunger, thirst,
journeyings, weariness ; the offering of sacrifices,
and then also circumcision, baptism ; the voice
of God over Him that was baptized, as to who
He was and whence [He had come] ; the testi-
mony of the Spirit and the Father from above ;
the voice of John the prophet when it signified the
passion by the appellation of "the Lamb;"
the performance of divers miracles, manifold
healings ; the rebuke of the Lord ruling both
the sea and the winds ; evil spirits expelled ;
thou thyself subjected to torture, and, when af-
flicted by the power of Him who had been
manifested, not having it in thy power to do any-
thing.

CHAP. IX. — CONTINUATION : IGNORANCE OF SATAN.

Seeing these things, thou wast in utter per-
plexity.3 And thou wast ignorant that it was a
virgin that should bring forth ; but the angels'
song of praise struck thee with astonishment, as
well as the adoration of the Magi, and the ap-
pearance of the star. Thou didst revert to thy
state of [wilful] ignorance, because all the cir-
cumstances seemed to thee trifling ; '' for thou
didst deem the swaddling-bands, the circumcision.

' Literally, " double."

2 According to many of the Fathers, Satan was in great ignorance
as to a multitude of points connected with Christ. [See my note at
end of the Syriac Epistle to Ephesians, su/>ra.\

■• Literally, " thou wast dizzy in the head."

* Literally, " on account of the paltry things."

and the nourishment by means of milk con-
temptible : 5 these things appeared to thee un-
worthy of God. Again, thou didst behold a man
who remained forty days and nights without
tasting human food, along with ministering an-
gels at whose presence thou didst shudder, when
first of all thou hadst seen Him baptized as a
common man, and knewest not the reason there-
of. But after His [lengthened] fast thou didst
again assume thy wonted audacity, and didst
tempt Him when hungry, as if He had been an
ordinary man, not knowing who He was. For
thou saidst, " If thou be the Son of God, com-
mand that these stones be made bread." ^ Now,
this expression, *' If thou be the Son," is an indi-
cation of ignorance. For if thou hadst possessed
real knowledge, thou wouldst have understood
that the Creator can with equal ease both create
what does not exist, and change that which al-
ready has a being. And thou temptedst by means
of hunger 7 Him who nourisheth all that require
food. And thou temptedst the very " Lord of
glory," ^ forgetting in thy malevolence that " man
shall not live by bread alone, but by every word
that proceedeth out of the mouth of God."
For if thou hadst known that He was the Son of
God, thou wouldst also have understood that He
who had kept his ^ body from feeling any want for
forty days and as many nights, could have also
done the same for ever. Why, then, does He
suffer hunger? In order to prove that He had
assumed a body subject to the same feelings as
those of ordinary men. By the first fact He
showed that He was God, and by the second
that He was also man.

CHAP. X. continuation: AUDACITY OF SATAN.

Barest thou, then, who didst fall " as lightning " '°
from the very highest glory, to say to the Lord,
"Cast thyself down from hence " [to Him] to
whom the things that are not are reckoned as if
they were," and to provoke to a display of vain-
glory Him that was free from all ostentation?
And didst thou pretend to read in Scripture con-
cerning Him : " For He hath given His angels
charge concerning Thee, and in their hands they
shall bear Thee up, lest thou shouldest dash Thy
foot against a stone ? " '^ At the same time thou
didst pretend to be ignorant of the rest, furtively
concealing what [the Scripture] predicted con-
cerning thee and thy servants : " Thou shalt tread
upon the adder and the basilisk ; the lion and
the dragon shalt thou trample under foot." '•♦

5 Literally, " small."

6 Matt. iv. 3.

7 Or, " the belly."

8 I Cor. ii. 8.

9 Some insert, " corruptible."
10 Luke X. 18.

" Matt. iv. 6.

•2 Comp. Rom. iv. 17.

13 Matt. iv. 6.

'■* Ps. xci. 13.

EPISTLE OF IGNATIUS TO THE PHILIPPIANS.

119

CHAP. XI. — CONTINUATION : AUDACITY OF SATAN.

If, therefore, thou art trodden down under
the feet of the Lord, how dost thou tempt Him
that cannot be tempted, forgetting that precept
of the lawgiver, " Thou shall not tempt the Lord
thy God?"' Yea, thou even darest, most ac-
cursed one, to appropriate the works of God to
thyself, and to declare that the dominion over
these was delivered to thee.^ And thou dost
set forth thine own fall as an example to the
Lord, and dost promise to give Him what is
really His own, if He would fall down and wor-
ship thee.3 And how didst thou not shudder,

0 thou spirit more wicked through thy malevo-
lence than all other wicked spirits, to utter such
words against the Lord? Through thine appe-
tite 4 was thou overcome, and through thy vain-
glory wast thou brought to dishonour : through
avarice and ambition dost thou [now] draw on
[others] to ungodliness. Thou, O Belial, dragon,
apostate, crooked serpent, rebel against God, out-
cast from Christ, alien from the Holy Spirit, exile
from the ranks of the angels, reviler of the laws
of God, enemy of all that js lawful, who didst
rise up against the first-formed of men, and
didst drive forth [from obedience to] the com-
mandment [of God] those who had in no re-
spect injured thee; thou who didst raise up
against Abel the murderous Cain; thou who
didst take arms against Job : dost thou say to the
Lord, " If Thou wilt fall down and worship me ? "
Oh what audacity ! Oh what madness ! Thou
runaway slave, thou incorrigible 5 slave, dost thou
rebel against the good Lord ? Dost thou say to
so great a Lord, the God of all that either the
mind or the senses can perceive, " If Thou wilt
fall down and worship me? "

CHAP. XII. — THE MEEK REPLY OF CHRIST.

But the Lord is long-suffering, and does not
reduce to nothing him who in his ignorance
dares [to utter] such words, but meekly replies,
" Get thee hence, Satan." ^ He does not say,
" Get thee behind Me," for it is not possible that
he should be converted ; but, ," Begone, Satan,"
to the course which thou hast chosen. " Begone "
to those things to which, through thy malevo-
lence, thou hast been called. For I know Who

1 am, and by Whom I have been sent, and
Whom it behoves Me to worship. For " thou
shalt worship the Lord thy God, and Him only
shalt thou serve." ^ I know the one [God] ; I am
acquainted with the only [Lord] from whom
thou hast become an apostate. I am not an ene-

' Deut. vi. 16.

- Luke iv. 6.

3 Matt. iv. g.

" Or, " belly."

5 Or, " that always needs whipping.'

* Matt. IV. 10.
' Matt. iv. 10;

Deut. vi.

13-

my of God ; I acknowledge His pre-eminence ;
I know the Father, who is the author of my
generation.

CHAP. XIII. — VARIOUS EXHORTATIONS AND DIREC-
TIONS.

These things, brethren, out of the affection
which I entertain for you, I have felt compelled
to write, exhorting you with a view to the glory
of God, not as if I were a person of any conse-
quence, but simply as a brother. Be ye subject
to the bishop, to the presbyters, and to the dea-
cons. Love one another in the Lord, as being
the images of God. Take heed, ye husbands,
that ye love your wives as your own members.
Ye wives also, love your husbands, as being one
with them in virtue of your union. If any one
lives in chastity or continence, let him not be
lifted up, lest he lose his reward. Do not lightly
esteem the festivals. Despise not the period of
forty days, for it comprises an imitation of the
conduct of the Lord. After the week of the
passion, do not neglect to fast on the fourth and
sixth days, distributing at the same time of thine
abundance to the poor. If any one fasts on the
Lord's Day or on the Sabbath, except on the
paschal Sabbath only, he is a murderer of Christ.

CHAP. XIV.

FAREWELLS AND CAUTIONS.

Let your prayers be extended to the Church
of Antioch, whence also I as a prisoner am bemg
led to Rome. I salute the holy bishop Poly-
carp ; I salute the holy bishop Vitalius, and the
sacred presbytery, and my fellow-servants the
deacons ; in whose stead may ray soul be found.
Once more I bid farewell to the bishop, and
to the presbyters in the Lord. If any one
celebrates the passover along with the Jews, or
receives the emblems of their feast, he is a
partaker with those that killed the Lord and
His apostles.

CHAP. XV. — SALUTATIONS. CONCLUSION.

Philo and Agathopus the deacons salute you.
I salute the company of virgins, and the order
of widows ; of whom may I have joy ! I salute
the people of the Lord, from the least unto the
greatest. I have sent you this letter through
Euphanius the reader, a man honoured of God,
and very faithful, happening to meet with him at
Rhegium, just as he was going on board ship.
Remember my bonds, ^ that I may be made
perfect in Christ. Fare ye well in the flesh, the
soul, and the spirit, while ye think of things per-
fect, and turn yourselves away from the workers
of iniquity, who corrupt the word of truth, and
are strengthened inwardly by the grace of our
Lord Jesus Christ.

* Comp. Col. iv. x8b

THE EPISTLE OF MARIA THE PROSELYTE TO IGNATIUS.

MARY OF CASSOBELiE' TO IGNATIUS.

Maria, a proselyte of Jesus Christ, to Ignatius
Theophorus, tnost blessed bishop of the apostolic
Church which is at Antioch, beloved in God the
Father, and Jesus: Happiness and safety. We
all^ beg for thee joy and health in Him.

CHAP. I. OCCASION OF THE EPISTLE.

Since Christ has, to our wonder,^ been made
known among us to be the Son of the living God,
and to have become man in these last times by
means of the Virgin Mary,^ of the seed of David
and Abraham, according to the announcements
previously made regarding Him and through
Him by the company of the prophets, we there-
fore beseech and entreat that, by thy wisdom,
Maris our friend, bishop of our native Neapolis,s
which is near Zarbus,^ and Eulogius, and Sobelus
the presbyter, be sent to us, that we be not des-
titute of such as preside over the divine word ;
as Moses also says, " Let the Lord God look out
a man who shall guide this people, and the con-
gregation of the Lord shall not be as sheep
which have no shepherd." ^

CHAP. il. — YOUTH MAY BE ALLIED WITH PIETY
AND DISCRETION.

But as to those whom we have named being
young men, do not, thou blessed one, have any
apprehension. For I would have you know that
they are wise about the flesh, and are insensible
to its passions, they themselves glowing with all
the glory of a hoary head through their own^
intrinsic merits, and though but recently called

' Nothing can be said with certainty as to the place here referred
to. Some have conceived that the ordinary reading, Maria Casso-
boliia, is incorrect, and that it should be changed to Maria Casta-
balHis, supposing the reference to be to Castabala, a well-known city
of Cilicia. But this and other proposed emendations rest upon mere
conjecture.

2 Some propose to read, " always."

3 Or, " wonderfully."

♦ The MS. has, " and."

5 The MS. has 'H^eAdTrrj^, which Vossius and others deem a mis-
take for T)ne&a-nj)<; , as translated above.

* The same as Azarbus (comp. Epist. to Hero, chap. ix.).
7 Num. xxvii. i6, 17.

• Literally, " in themselves."

120

as young men to the priesthood.^ Now, call
thou into exercise '° thy thoughts through the
Spirit that God has given to thee by Christ, and
thou wilt remember" that Samuel, while yet a
little child, was called a seer, and was reckoned in
the company of the prophets, that he reproved the
aged Eli for transgression, since he had honoured
his infatuated sons above God the author of all
things, and had allowed them to go unpunished,
when they turned the office of the priesthood into
ridicule, and acted violently towards thy people.

CH.\P. III. EXAMPLES OF YOUTHFUL DEVOTEDNESS.

Moreover, the wise Daniel, while he was a
young man, passed judgment on certain vigorous
old men,'^ showing them that they were aban-
doned wretches, and not [worthy to be reck-
oned] elders, and that, though Jews by extraction,
they were Canaanites in practice. And Jeremiah,
when on account of his youth he declined the
office of a prophet entrusted to him by God,
was addressed in these words : " Say not, I am a
youth ; for thou shalt go to all those to whom 1
send thee, and thou shalt speak according to all
that I command thee ; because I am with thee." '^
And the wise Solomon, when only in the twelfth
year of his age,'-* had wisdom to decide the impor-
tant question concerning the children of the ^^\o
women, '5 when it was unknown to whom these
respectively belonged ; so that the whole people
were astonished at such wisdom in a child, and
venerated him as being not a mere youth, but a
full-grown man. And he solved the hard ques-
tions of the queen of the Ethiopians, which had
profit in them as the streams of the Nile [have
fertility], in such a manner that that woman.

9 Literally, " in recent newness of priesthood."

'° Literally, " call up."

" Literally, " know."

^- The ancient Latin version translates lufj-oytpovTat " cruel old
men," which perhaps suits the reference better.

" Jer. i. 7.

'< Comp. for similar statements to those here made. Epistle to the
M.agnesians (longer ), chap. iii.

'5 Literally, " understood the great question of the ignorance of
the women respecting their children."

EPISTLE OF MARIA THE PROSELYTE TO IGNATIUS. 121

though herself so wise, was beyond measure as-
tonished.'

CHAP. IV. THE SAME SUBJECT CONTINUED.

Josiah also, beloved of God, when as yet he
could scarcely speak articulately, convicts those
who were possessed of a wicked spirit as being
false in their speech, and deceivers of the people.
He also reveals the deceit of the demons, and
openly exposes those t)iat are no gods ; yea,
while yet an infant he slays their priests, and
overturns their altars, and defiles the place where
sacrifices were offered with dead bodies, and
throws down the temples, and cuts down the
groves, and breaks in pieces the pillars, and
breaks open the tombs of the ungodly, that not
a relic of the wicked might any longer exist.^
To such an extent did he display zeal in the
cause of godliness, and prove himself a punisher
of the ungodly, while he as yet faltered in speech
like a child. David, too, who was at once a
prophet and a king, and the root of our Saviour
according to the flesh, while yet a youth is
anointed by Samuel to be king.^ For he himself

• Literally, " out of herself."

2 2 Kings xxii. xxiii.

3 I Sam. xvi.

says in a certain place, " I was small among my
brethren, and the youngest in the house of
my father." ■♦

CHAP. V. EXPRESSIONS OF RESPECT FOR IGNA-
TIUS.

But time would fail me if I should endeavour
to enumerate 5 all those that pleased God in their
youth, having been entrusted by God with either
the prophetical, the priestly, or the kingly office.
And those which have been mentioned may suf-
fice, by way of bringing the subject to thy re-
membrance. But I entreat thee not to reckon
me presumptuous or ostentatious [in writing as
I have done]. For I have set forth these state-
ments, not as instructing thee, but simply as
suggesting the matter to the remembrance of my
father in God. For I know my own place,^ and
do not compare myself with such as you. I sa-
lute thy holy clergy, and thy Christ-loving people
who are ruled under thy care as their pastor.
All the faithful with us salute thee. Pray, blessed
shepherd, that I may be in health as respects
God.

* Ps. cl. I (in the Septuagint; not found at all in Hebrew).

5 Literally, " to trace up. '

' Literally, " measure " or " limits."

THE EPISTLE OF IGNATIUS TO MARY AT NEAPOLIS, NEAR

ZARBUS.

Ignatius, who is also called Theophorus, to her
who has obtained mercy through the grace of
the most high God the Father, and Jesus
Christ the Lord, who died for us, to Mary, my
daughter, most faithful, worthy of God, and
bearing Christ \in her heart\ wishes abun-
dance of happiness in God.

CHAP. I. ACKNOWLEDGMENT OF HER EXCELLENCE

AND WISDOM.

Sight indeed is better than writing, inasmuch
as, being one ' of the company of the senses, it
not only, by communicating proofs of friendship,
honours him who receives them, but also, by
those which it in turn receives, enriches the
desire for better things. But the second har-
bour of refuge, as the phrase runs, is the prac-
tice of writing, which we have received, as a
convenient haven, by thy faith, from so great a
distance, seeing that by means of a letter we
have learned the excellence that is in thee. For
the souls of the good, O thou wisest ^ of women !
resemble fountains of the purest water ; for they
allure by their beauty passers-by to drink of
them, even though these should not be thirsty.
And thy intelligence invites us, as by a word of
command, to participate in those divine draughts
which gush forth so abundantly in thy soul.

CHAP. n. HIS OWN CONDITION.

But I, O thou blessed woman, not being now
so much my own master as in the power of
others, am driven along by the varying wills of
many adversaries,^ being in one sense in exile,
in another in prison, and in a third in bonds.
But I pay no regard to these things. Yea, by
the injuries inflicted on me through them, I ac-
quire all the more the character of a disciple,
that I may attain to Jesus Christ. May I enjoy
the torments which are prepared for me, seeing
that " the sufferings of this present time are not

* Literally, " a part."

» Literally, " all-wise."

5 Literally, " by the many wills of the adversaries."

worthy [to be compared] with the glory which
shall be revealed in us." ■♦

CHAP. III. HE HAD COMPLIED WITH HER REQUEST.

I have gladly acted as requested in thy letter,5
having no doubt respecting those persons whom
thou didst prove to be men of worth. For I am
sure that thou barest testimony to them in the
exercise of a godly judgment,'' and not through
the influence of carnal favour. And thy numer-
ous quotations of Scripture passages exceedingly
delighted me, which, when I had read, I had no
longer a single doubtful thought respecting the
matter. For I did not hold that those things
were simply to be glanced over by my eyes, of
which I had received from thee such an incon-
trovertible demonstration. May I be in place
of thy soul, because thou lovest Jesus, the Son
of the living God. Wherefore also He Himself
says to thee, " I love them that love Me ; and
those that seek Me shall find peace." ^

CHAP. IV. — COMMENDATION AND EXHORTATION.

Now it occurs to me to mention, that the
report is true which I heard of thee whilst thou
wast at Rome with the blessed father* Linus,
whom the deservedly-blessed Clement, a hearer
of Peter and Paul, has now succeeded. And by
this time thou hast added a hundred-fold to thy
reputation ; and may thou, O woman ! still fur-
ther increase it. I greatly desired to come unto
you, that I might have rest with you ; but " the
way of man is not in himself." ^ For the mili-
tary guard [under which I am kept] hinders my
purpose, and does not permit me to go further.
Nor indeed, in the state I am now in, can J
either do or suffer anything. Wherefore deem-
ing the practice of writing the second resource

< Rom. viii. i8.

5 Literally, " I have gladly fulfilled the things commanded by thea
in the letter."

* Literally, " by a judgment of God."

1 Prov. viii. 17 (loosely quoted from LXX.).

* The original is trdirf , ]commoa to primitive bishops.]
9 Jer. X. 23.

EPISTLE OF IGNATIUS TO MARY AT NEAPOLIS.

123

of friends for their mutual encouragement, I sa-
lute thy sacred soul, beseeching of thee to add
3till further to thy vigour. For our present
labour is but little, while the reward which is
expected is great.

CHAP. V. SALUTATIONS AND GOOD WISHES.

Avoid those that deny the passion of Christ,
and His birth according to the flesh : and there
are many at present who suffer under this disease.
But it would be absurd to admonish thee on

other points, seeing that thou art perfect in every
good work and word, and able also to exhort
others in Christ. Salute all that are like-minded
with thyself, and who hold fast to their salvation
in Christ. The presbyters and deacons, and
above all the holy Hero, salute thee. Cassian
my host salutes thee, as well as my sister, his
wife, and their very dear children. May the
Lord sanctify thee for evermore in the enjoyment
both of bodily and spiritual health, and may I
see thee in Christ obtaining the crown !

THE EPISTLE OF IGNATIUS TO ST. JOHN THE APOSTLE.

Ignatius, and the brethren who are with him, to
John the holy presbyter.

We are deeply grieved at thy delay in strength-
ening us by thy addresses and consolations. If
thy absence be prolonged, it will disappoint
many of us. Hasten then to come, for we be-
lieve that it is expedient. There are also many
of our women here, who are desirous to see
Mary [the mother] of Jesus, and wish day by
day to run off from us to you, that they may
meet with her, and touch those breasts of hers
which nourished the Lord Jesus, and may inquire
of her respecting some rather secret matters.
But Salome also, [the daughter of Anna,] whom
thou lovest, who stayed with her five months at
Jerusalem, and some other well-known persons,
relate that she is full of all graces and all virtues,
after the manner of a virgin, fruitful in virtue
and grace. And, as they report, she is cheerful
in persecutions and afflictions, free from mur-
muring in the midst of penury and want, grate-
ful to those that injure her, and rejoices when
exposed to troubles : she sympathizes with the
wretched and the afflicted as sharing in their
afflictions, and is not slow to come to their as-

sistance. Moreover, she shines forth gloriously
as contending in the fight of faith against tb
pernicious conflicts of vicious' principles t
conduct. She is the lady of our new religiok
and repentance,^' and the handmaid among the
faithful of all works of piety. She is indeed
devoted to the humble, and she humbles herself
more devotedly than the devoted, and is won-
derfully magnified by all, while at the same time
she suffers detraction from the Scribes and
Pharisees. Besides these points, many relate to
us numerous other things regarding her. We
do not, however, go so far as to believe all in
every particular; nor do we mention such to
thee. But, as we are informed by those who
are worthy of credit, there is in Mary the mother
of Jesus an angelic purity of nature allied with
the nature of humanity.3 And such reports as
these have greatly excited our emotions, and
urge us eagerly to desire a sight of this (if it be
lawful so to speak) heavenly prodigy and most
sacred marvel. But do thou in haste comply
with this our desire ; and fare thou well. Amen.

' Literally, "of vices."

* Some Mss. and editions seem with propriety to omit this word

« Literally, "a ixature of angelic purity is allied to human nature."

A SECOND EPISTLE OF IGNATIUS TO ST. JOHN.

His friend^ Ignatius to John the holy
presbyter.

If thou wilt give me leave, I desire to go up
to Jerusalem, and see the faithful ^ saints who
are there, especially Mary the mother, whom
they report to be an object of admiration and of
afifection to all. For who would not rejoice to
behold and to address her who bore the true
God from her^ own womb, provided he is a
friend of our faith and religion? And in like

' Literally, " his own."
* Some omit this word.

3 Literally, " of herself." Some read, instead of " de se,"
rum," when the translation will be, " the true God of sods.

•d*o-

marmer [I desire to see] the venerable James,
who is sumamed Just, whom they relate to be
very like Christ Jesus in appearance,'* in life,
and in method of conduct, as if he were a twin-
brother of the same womb. They say that, if I
see him, I see also Jesus Himself, as to all the
features and aspect of His body. Moreover,
[I desire to see] the other saints, both male and
female. Alas ! why do I delay? Why am I
kept back ? Kind 5 teacher, bid me hasten [to
fulfil my wish], and fare thou well. Amen.

* Or, " face." Some omit the word,
s Or, " good.*

THE EPISTLE OF IGNATIUS TO THE VIRGIN MARY.

Her friend^ Ignatius to the Christ-bearing

Mary.

Thou oughtest to have comforted and con-
soled me who am a neophyte, and a disciple of
thy [beloved] John. For I have heard things
wonderful to tell respecting thy [son] Jesus, and
I am astonished by such a report. But I desire
with my whole heart to obtain information con-
cerning the things which I have heard from thee,
who wast always intimate and allied with Him,
and who wast acquainted with [all] His secrets.
I have also written to thee at another time, and
have asked thee concerning the same things.
Fare thou well ; and let the neophytes who are
with me be comforted of thee, and by thee, and
in thee. Amen.

• Literally, " her own." [Mary is here called xP^'^totoxos, and
not i>€OTditos, which suggests a Nestorian forgery.]

REPLY OF THE BLESSED VIRGIN TO THIS
LETTER.

The lowly handmaid of Christ Jesus to Igna-
tius, her beloved fellow-disciple.

The things which thou hast heard and learned
from John concerning Jesus are true. Believe
them, cling to them, and hold fast the profession
of that Christianity which thou hast embraced,
and conform thy habits and Hfe to thy profes-
sion. Now I will come in company with John
to visit thee, and those that are with thee.
Stand fast in the faith,^ and show thyself a man ;
nor let the fierceness of persecution move thee,
but let thy spirit be strong and rejoice in God
thy Saviour.^ Amen.

* I Cor. xvi. 13.
3 Luke i. 47.

ia6

INTRODUCTORY NOTE

TO TMB

MARTYRDOM OF IGNATIUS.

The learned dissertation of Pearson, on the difficulties of reconciling the supposed year of
the martyrdom with the history of Trajan, etc., is given entire in Jacobson (vol. ii. p. 5 24) , against
the decision of Usher for a.d. 107. Pearson accepts a.d. 116. Consult also the preface of
Dr. Thomas Smith,' in the same work (p. 518), on the text of the original and of the Latin
versions, and on the credibility of the narrative. Our learned translators seem to think the text
they have used, to be without interpolation. If the simple-minded faithful of those days, so near
the age of miracles, appear to us, in some degree, enthusiasts, let us remember the vision of Col.
Gardiner, accredited by Doddridge, Lord Lyttleton's vision (see Boswell, anno 1784, chap, xi.),
accepted by Johnson and his contemporaries, and the interesting narrative of the pious Mr.
Tennent of New Jersey, attested by so many excellent and intelligent persons, almost of our own
times.

The following is the Introductory Notice of the translators : —

The following account of the martyrdom of Ignatius professes, in several passages, to have
been written by those who accompanied him on his voyage to Rome, and were present on the
occasion of his death (chaps, v. vi. vii.). And if the genuineness oi this narrative, as well as of
the Ignatian Epistles, be admitted, there can be little doubt that the persons in question were
Philo and Agathopus, with Crocus perhaps, all of whom are mentioned by Ignatius {Epist. to
Smyr., chap. x. ; to Philad., chap. xi. ; to Rom., chap, x.) as having attended him on that journey
to Rome which resulted in his martyrdom. But doubts have been started, by Daill^ and others,
as to the date and authorship of this account. Some of these rest upon internal considerations,
but the weightiest objection is found in the fact that no reference to this narrative is to be traced
during the first six centuries of our era.^ This is certainly a very suspicious circumstance, and
may well give rise to some hesitation in ascribing the authorship to the immediate companions and
friends of Ignatius. On the other hand, however, this account of the death of Ignatius is in
perfect harmony with the particulars recounted by Eusebius and Chrysostom regarding him. Its
comparative simplicity, too, is greatly in its favour. It makes no reference to the legends which
by and by connected themselves with the name of Ignatius. As is well known, he came in course
of time to be identified with the child whom Christ (Matt, xviii. 2) set before His disciples as a
pattern of humility. It was said that the Saviour took him up in His arms, and that hence Ignatius

' He published an edition of Ignatius, Oxford, 1709.

» [A most remarkable statement. " References" may surely be traced, at least in Eusebius (iii. 36) and Irenaeus ( Adv. Hceres,
». 28) , if not in Jerome, etc. But the sermon of St. Chrysostom (Opp. ii., 593^ seems almost, in paru, a paraphrase.]

127

128 INTRODUCTORY NOTE.

derived his name of TJieophorus; ' that is, according to the explanation which this legend gives of.
the word, one carried by God. But in chap. ii. of the following narrative we find the term explained
to mean, " one who has Christ in his breast ; " and this simple explanation, with the entire silence
preserved as to the marvels afterwards connected with the name of Ignatius, is certainly a strong
argument in favour of the early date and probable genuineness of the account. Some critics,
such as Usher and Grabe, have reckoned the latter part of the narrative spurious, while accepting
the former ; but there appears to be a unity about it which requires us either to accept it in toto,
or to reject it altogether.^

* [See on this matter Jacobson's note (vol. ii. p. 262), and reference to Pearson ( Vind. Ignat., part ii. cap. 12). The false accentuation
(eco^iopo;) occurs in some copies to support the myth of the child Ignatius as the God-borne instead of the God-bearing; i.e, carried by
Christ, instead of carrying the Spirit of Christ within.]

s [But see the note in Jacobson, vol. iL p. aj'\

THE MARTYRDOM OF IGNATIUS.

CHAP. I. DESIRE OF IGNATIUS FOR MARTYRDOM.

When Trajan, not long since,' succeeded to
the empire of the Romans, Ignatius, the disciple
of John the apostle, a man in all respects of an
apostolic character, governed the Church of the
Antiochians with great care, having with difficulty
escaped the former storms of the many persecu-
tions under Domitian, inasmuch as, like a good
pilot, by the helm of prayer and fasting, by the
earnestness of his teaching, and by his [constant ==]
spiritual labour, he resisted the flood that rolled
against him, fearing [only] lest he should lose
any of those who were deficient in courage, or
apt to suffer from their simplicity.^ Wherefore
he rejoiced over the tranquil state of the Church,
when the persecution ceased for a little time, but
was grieved as to himself, that he had not yet
attained to a true love to Christ, nor reached the
perfect rank oV a disciple. For he inwardly re-
flected, that the confession which is made by
martyrdom, would bring him into a yet more
intimate relation to the Lord. Wherefore, con-
tinuing a few years longer with the Church, and,
like a divine lamp, enlightening every one's un-
derstanding by his expositions of the [Holy 4]
Scriptures, he [at length] attained the object of
his desire.

CHAP. II. — IGNATIUS IS CONDEMNED BY TRAJAN.

For Trajan, in the ninth 5 year of his reign,
being lifted up [with pride], after the victory he
had gained over the Scythians and Dacians, and
many other nations, and thinking that the reli-
gious body of the Christians were yet wanting to
complete the subjugation of all things to himself,
and [thereupon] threatening them with persecu-
tion unless they should agree to ^ worship dae-
mons, as did all other nations, thus compelled 7

' The date of Trajan's accession was A.D. g8.

2 The text here is somewhat doubtful.

3 Literally, " any of the faint-hearted and more guileless."
* This word is of doubtful authority.

5 The numeral is uncertain. In the old Latin version we find
" the fourth," which Grabe has corrected into the nineteenth. The
choice lies between " ninth " and " nineteenth," i.e., a.d 107 or 116.

6 Literally, " would choose to submit to "

7 Some read, " fear compelled."

all who were living godly lives either to sacrifice
[to idols] or die. Wherefore the noble soldier
of Christ [Ignatius], being in fear for the Church
of the Antiochians, was, in accordance with his
own desire, brought before Trajan, who was at
that time staying at Antioch, but was in haste
[to set forth] against Armenia and the Parthians.
And when he was set before the emperor Trajan,
[that prince] said unto him, "Who art thou,
wicked wretch,^ who settest 9 thyself to transgress
our commands, and persuadest others to do the
same, so that they should miserably perish?"
Ignatius repUed, " No one ought to call Theoph-
orus'° wicked ; for all evil spirits" have departed
from the servants of God. But if, because I
am an enemy to these [spirits], you call me
wicked in respect to them, I quite agree with
you ; for inasmuch as I have Christ the King of
heaven [within me], I destroy all the devices
of these [evil spirits]." Trajan answered, "And
who is Theophorus ? " Ignatius replied, " He
who has Christ within his breast." Trajan said,
" Do we not then seem to you to have the gods
in our mind, whose assistance we enjoy in fight-
ing against our enemies ? " Ignatius answered,
" Thou art in error when thou callest the daemons
of the nations gods. For there is but one God,
who made heaven, and earth, and the sea, and
all that are in them ; and one Jesus Christ, the
only-begotten Son of God, whose kingdom may
I enjoy." Trajan said, " Do you mean Him who
was crucified under Pontius Pilate?" Ignatius
replied, " I mean Him who crucified my sin,
with him who was the inventor of it," and who
has condemned [and cast down] all the deceit
and malice of the devil under the feet of those
who carry Him in their heart." Trajan said,
" Dost thou then carry within thee Him that was
crucified?" Ignatius replied, "Truly so; for it
is written, ' I will dwell in them, and walk in

8 Literally, " evil-daemon."

9 Literally, " art zealous."

'° Or, " one who carries God."
" Literally, " the daemons."

*2 The Latin version reads, " Him who bore my sin, with its in-
ventor, upon the cross."

129

I30

THE MARTYRDOM OF IGNATIUS.

them.' " ' Then Trajan pronounced sentence
as follows : " We command that Ignatius, who
affirms that he carries about within him Him
that was crucified, be bound by soldiers, and
carried to the great [city] Rome, there to be
devoured by the beasts, for the gratification of
the people." When the holy martyr heard this
sentence, he cried out with joy, " I thank thee,
O Lord, that Thou hast vouchsafed to honour me
with a perfect love towards Thee, and hast made
me to be bound with iron chains, like ^ Thy
Apostle Paul." Having spoken thus, he then,
with delight, clasped the chains about him ; and
when he had first prayed for the Church, and
commended it with tears to the Lord, he was
hurried away by the savage ^ cruelty of the sol-
diers, like a distinguished ram,'* the leader of a
goodly flock, that he might be carried to Rome,
there to furnish food to the bloodthirsty beasts.

CHAP. III. — IGNATIUS SAILS TO SMYRNA.

Wherefore, with great alacrity and joy, through
his desire to suffer, he came down from Antioch
to Seleucia, from which place he set sail. And
after a great deal of suffering he came to Smyrna,
where he disembarked with great joy, and has-
tened to see the holy Polycarp, [formerly] his
fellow-disciple, and [now] bishop of Smyrna.
For they had both, in old times, been disciples
of St. John the Apostle. Being then brought to
him, and having communicated to him some
spiritual gifts, and glorying in his bonds, he en-
treated of him to labour s along with him for the
fulfilment of his desire ; earnestly indeed asking
this of the whole Church (for the cities and
Churches of Asia had welcomed ^ the holy man
through their bishops, and presbyters, and dea-
cons, all hastening to meet him, if by any means
they might receive from him some ^ spiritual
gift), but above all, the holy Polycarp, that, by
means of the wild beasts, he soon disappearing
from this world, might be manifested before the
face of Christ.

CHAP. IV. — IGNATIUS WRITES TO THE CHURCHES.

And these things he thus spake, and thus tes-
tified, extending his love to Christ so far as one
who was about to '^ secure heaven through his
good confession, and the earnestness of those
who joined their prayers to his in regard to his
[approaching] conflict ; and to give a recom-

' 2 Cor. vi. 16.

- Literally, " with."

3 Or, " beast-like."

* [Better, "like the noble leader," etc.; remitting xpibs to the
margin, as an ignoble word to English ears.]

5 It is doubtful if this clause should be referred to Polycarp.

^ Or, " received."

' Literally, " a portion of."

* The Latin version has, "that he was to." [But compare the
martyr's Epistle to the Romans (cap. 5), "yet am I not thereby
justified," — a double reference to St. Paul's doctrine, i Cor. iv. 4 and
xiii. 3. See also his quotation {Sept., Prov. xviii. 17). Epistle to
Magnesians, cap. 12.]

pense to the Churches, who came to meet him
through their rulers, sending ^ letters of thanks-
giving to them, which dropped spiritual grace,
along with prayer and exhortation. W' herefore,
seeing all men so kindly affected towards him,
and fearing lest the love of the brotherhood
should hinder his zeal towards the Lord,'° while
a fair door of suffering martrydom was opened
to him, he wrote to the Church of the Romans
the Epistle which is here subjoined.
(See the Epistle as formerly given.)

CHAP. V. — IGNATIUS IS BROUGHT TO ROME.

Having therefore, by means of this Epistle,
settled," as he wished, those of the brethren at
Rome who were unwilling [for his martyrdom] ;
and setting sail from Smyrna (for Christophorus
was pressed by the soldiers to hasten to the pub-
lic spectacles in the mighty [city] Rome, that,
being given up to the wild beasts in the sight
of the Roman people, he might attain to the
crown for which he strove), he [next] landed
at Troas. Then, going on from that place to
Neapolis, he went [on foot] by Philippi througli
Macedonia, and on to that part of Epirus which
is near Epidamnus ; and finding a ship in one
of the seaports, he sailed over the Adriatic Sea,
and entering from it on the Tyrrhene, he passc-l
by the various islands and cities, until, when
Puteoli came in sight, he was eager there to d:;-
embark, having a desire to tread in the footsteps
of the Apostle Paul.'^ But a violent wind arising
did not suffer him to do so, the ship being driven
rapidly forwards ; '^ and, simply expressing his
delight '* over the love of the brethren in that
place, he sailed by. Wherefore, continuing to
enjoy fair winds, we were reluctantly hurried on
in one day and a night, mourning [as we did]
over the coming departure from us of this right-
eous man. But to him this happened just as he
wished, since he was in haste as soon as possible
to leave this world, that he might attain to the
Lord whom he loved. Sailing then into the
Roman harbour, and the unhallowed sports be-
ing just about to close, the soldiers began to be
annoyed at our slowness, but the bishop rejoi-
cingly yielded to their urgency.

CHAP. VI. IGNATIUS IS DEVOURED BY THE BEASTS

AT ROME.

They pushed forth therefore from the place
which is called Portus ; '5 and (the '^ fame of all
relating to the holy martyr being already spread

9 The punctuation and construction are here doubtful.

'° Or, " should prevent him from hastening to the Lord."

" Or, " corrected."

'= Comp. Acts xxviii. 13, 14.

'3 Literally, " the .ship being driven onwards from the stern."

'< Literally, " declaring happy."

'5 [Of which we shall learn more when we come to Hippolytus.
Trajan had just improved the work of Claudius at this haven, near
Ostia.J

'6 Literally, " for the."

THE MARTYRDOM OF IGNATIUS.

131

abroad) we met the brethren full of fear and
joy ; rejoicing indeed because they were thought
worthy to meet with Theophorus, but struck
with fear because so eminent a man was being
led to death. Now he enjoined some to keep
silence who, in their fervent zeal, were saying '
that they would appease the people, so that
they should not demand the destruction of this
just one. He being immediately aware of this
through the Spirit,^ and having saluted them all,
and begged of them to show a true affection
towards him, and having dwelt [on this point]
at greater length than in his Epistle,^ and hav-
ing persuaded them not to envy him hastening
to the Lord, he then, after he had, with all the
brethren kneeling [beside him], entreated the
Son of God in behalf of the Churches, that a
stop might be put to the persecution, and that
mutual love might continue among the brethren,
was led with all haste into the amphitheatre.
Then, being immediately thrown in, according
to the command of Caesar given some time ago,
the public spectacles being just about to close
(for it was then a solemn day, as they deemed
it, being that which is called the thirteenth ^ in
the Roman tongue, on which the people were
wont to assemble in more than ordinary num-
bers 5), he was thus cast to the wild beasts close
beside the temple,^ that so by them the desire
of the holy martyr Ignatius should be fulfilled,
according to that which is written, " The desire
of the righteous is acceptable 7 [to God]," to
the effect that he might not be troublesome to
any of the brethren by the gathering of his re-
mains, even as he had in his Epistle expressed
a wish beforehand that so his end might be.
For only the harder portions of his holy remains

I Literally, " boiling, and saying."

^ Or, " in spirit."

3 i.e., in his Epistle to the Romans.

* The Saturnalia were then celebrated.

5 Literally, " they came together zealously."

* The amphitheatre itself was sacred to several of the gods.
[But (jrapa Tcu vaw) the original indicates the cella, or shrine, in the
centre of the amphitheatre where the image of Pluto was exhibited.
A plain cross, until the late excavations, marked the very spot.]

' Prov. X. 24.

were left, which were conveyed to Antioch and
wrapped* in linen, as an inestimable treasure
left to the holy Church by the grace which was
in the martyr.

CHAP. VII. IGNATIUS APPEARS IN A VISION AFTER

HIS DEATH.

Now these things took place on the thirteenth
day before the Kalends of January, that is, on
the twentieth of December,^ Sura and Senecio
being then the consuls of the Romans for the
second time. Having ourselves been eye-wit-
nesses of these things, and having spent the
whole night in tears within the house, and hav-
ing entreated the Lord, with bended knees and
much prayer, that He would give us weak men
full assurance respecting the things which were
done,'° it came to pass, on our falling into a brief
slumber, that some of us saw the blessed Igna-
tius suddenly standing by us and embracing us,
while others beheld him again praying for us,
and others still saw him dropping with sweat, as
if he had just come from his great labour, and
standing by the Lord. When, therefore, we
had with great joy witnessed these things, and
had compared our several visions " together, we
sang praise to God, the giver of all good things,
and expressed our sense of the happiness of the
holy [martyr] ; and now we have made known
to you both the day and the time [when these
things happened], that, assembling ourselves
together according to the time of his martyr-
dom, we may have fellowship with the champion
and noble martyr of Christ, who trode under
foot the devil, and perfected the course which,
out of love to Christ, he had desired, in Christ
Jesus our Lord ; by whom, and with whom, be
glory and power to the Father, with the Holy
Spirit, for evermore ! Amen.

^ Or, "deposited."

9 [The Greeks celebrate this martyrdom, to this day, on the twen-
tieth of December.]

'° To the effect, viz., that the martyrdom of Ignatius had been
acceptable to God.

'* Literally, " the visions of the dreams."

INTRODUCTORY NOTE

EPISTLE OF BARNABAS.

[a.d. ioo.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the
times of Trajan and Hadrian, He was a layman ; but possibly he bore the name of " Barnabas,"
and so has been confounded with his holy and apostolic name-sire. It is more probable that the
Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to
be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and pur-
pose of the two works. It is with great reluctance that I yield to modern scholars, in dismissing
the ingenious and temperate argument of Archbishop Wake ' for the apostolic origin of this trea-
tise. The learned Lardner ^ shares his convictions ; and the very interesting and ingenious views
of Jones 3 never appeared to me satisfactory, weighed with preponderating arguments, on the other
side.'*

The Maccabsean spirit of the Jews never burned more furiously than after the destruction of
Jerusalem, and while it was kindling the conflagration that broke out under Barchochebas, and
blazed so terribly in the insurrection against Hadrian.5 It is not credible that the Jewish Chris-
tians at Alexandria and elsewhere were able to emancipate themselves from their national spirit ;
and accordingly the old Judaizing, which St. Paul had anathematized and confuted, would assert
itself again. If such was the occasion of this Epistle, as I venture to suppose, a higher character
must be ascribed to it than could otherwise be claimed. This accounts, also, for the degree of
favour with which it was accepted by the primitive faithful.

It is interesting as a specimen of their conflicts with a persistent Judaism which St. Paul had
defeated and anathematized, but which was ever cropping out among believers originally of the
Hebrews.^ Their own habits of allegorizing, and their Oriental tastes, must be borne in mind, if
we are readily disgusted with our author's fancies and refinements. St. Paul himself pays a prac-
tical tribute to their modes of thought, in his Epistle to the Galatians (iv. 24). This is the ad
ho?fiinem form of rhetoric, familiar to all speakers, which laid even the apostle open to the slander
of enemies (2 Cor. xii. 16), — that he was "crafty," and caught men with guile. It is interesting
to note the more Occidental spirit of Cyprian, as compared with our author, when he also con-
tends with Judaism. Doubtless we have in the pseudo-Barnabas something of that oeconomy which

' Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846.
^ Works, ii. 250, note; and iv. 128.
5 On the Canon, vol. ii. p. 431.

* To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar's Life of
St. Paul.

5 Hadrian's purpose to rebuild their city seems to be pointed at in chap. xvi.

* M. Renan may be read with pain, jmd yet with profit, in much that his Gallio-spirit suggests on this subject. Chap, v., St. Paul,
Paris, 1884.

»33

134

INTRODUCTORY NOTE.

is always capable of abuse, and which was destined too soon to overleap the bounds of its morai
limitations.

It is to be observed that this writer sometimes speaks as a Gentile, a fact which some have
found it difficult to account for, on the supposition that he was a Hebrew, if not a Levite as well.
But so, also, St. Paul sometimes speaks as a Roman, and sometimes as a Jew ; and, owing to the
mixed character of the early Church, he writes to the Romans (iv. i ) as if they were all Israelites,
and again to the same Church (Rom. xi. 13) as if they were all Gentiles. So this writer some-
times identifies himself with Jewish thought as a son of Abraham, and again speaks from the
Christian position as if he were a Gentile, thus identifying himself with the catholicity of the
Church.

But the subject thus opened is vast ; and " the Epistle of Barnabas," so called, still awaits a
critical editor, who at the same time shall be a competent expositor. Nobody can answer these
requisitions, who is unable, for this purpose, to be a Christian of the days of Trajan.

But it will be observed that this version has great advantages over any of its predecessors, and
is a valuable acquisition to the student. The learned translators have had before them the entire
Greek text of the fourth century, disfigured it is true by comiptions, but still very precious, the
rather as they have been able to compare it with the text of Hilgenfeld. Their editorial notes
are sufficient for our own plan ; and little has been left for me to do, according to the scheme of
this publication, save to revise the " copy " for printing. I am glad to presume no further into
such a labyrinth, concerning which the learned and careful Wake modestly professes, " I have
endeavoured to attain to the sense of my author, and to make him as plain and easy as I was
able. If in anything I have chanced to mistake him, I have only this to say for myself: that he
must be better acquainted with the road than I pretend to be, who will undertake to travel so
long a journey in the dark and never to miss his way."

The following is the original Introductory Notice : —

Nothing certain is known as to the author of the following Epistle. The writer's name is Bar-
nabas, but scarcely any scholars now ascribe it to the illustrious friend and companion of St. Paul.
External and internal evidence here come into direct collision. The ancient writers who refer to
this Epistle unanimously attribute it to Barnabas the Levite, of Cyprus, who held such an hon-
ourable place in the infant Church. Clement of Alexandria does so again and again {Strom., ii.
6, ii. 7, etc.). Origen describes it as " a Catholic Epistle " {Cont. Cels., i. 63), and seems to rank
it among the Sacred Scriptures {Comin. in Rom., i. 24). Other statements have been quoted
from the fathers, to show that they held this to be an authentic production of the apostolic Bar-
nabas ; and certainly no other name is ever hinted at in Christian antiquity as that of the writer.
But notwithstanding this, the internal evidence is now generally regarded as conclusive against
this opinion. On perusing the Epistle, the reader will be in circumstances to judge of this matter
for himself. He will be led to consider whether the spirit and tone of the writing, as so decidedly
opposed to all respect for Judaism — the numerous inaccuracies which it contains with respect to
Mosaic enactments and observances — the absurd and trifling interpretations of Scripture which
it suggests — and the many silly vaunts of superior knowledge in which its writer indulges — can
possibly comport with its ascription to the fellow-labourer of St. Paul. When it is remembered
that no one ascribes the Epistle to the apostolic Barnabas till the times of Clement of Alexandria,
and that it is ranked by Eusebius among the " spurious " writings, which, however much known
and read in the Church, were never regarded as authoritative, little doubt can remain that the
external evidence is of itself weak, and should not make us hesitate for a moment in refusing to
ascribe this writing to Barnabas the Apostle.

The date, object, and intended readers of the Epistle can only be doubtfully inferred from
some statements which it contains. It was clearly written after the destruction of Jerusalem,

INTRODUCTORY NOTE. 135

since reference is made to that event (chap, xvi.), but how long after is matter of much dispute.
The general opinion is, that its date is not later than the middle of the second century, and that
it cannot be placed earlier than some twenty or thirty years before. In point of style, both as
respects thought and expression, a very low place must be assigned it. We know nothing certain
of the region in which the author lived, or where the first readers were to be found. The inten-
tion of the writer, as he himself states (chap, i.), was "to perfect the knowledge" of those to
whom he wrote. Hilgenfeld, who has devoted much attention to this Epistle, holds that " it was
written at the close of the first century by a Gentile Christian of the school of Alexandria, with
the view of winning back, or guarding from a Judaic form of Christianity, those Christians belong-
ing to the same class as himself."

Until the recent discovery of the Codex Sinaiticus by Tischendorf, the first four and a half
chapters were known only in an ancient Latin version. The whole Greek text is now happily
recovered, though it is in many places very corrupt. We have compared its readings throughout,
and noted the principal variations from the text represented in our version. We have also made
frequent reference to the text adopted by Hilgenfeld in his recent edition of the Epistle (Lipsiae,
T. O. Weigel, 1866).

THE EPISTLE OF BARNABAS.'

CHAP. I. — AFTER THE SALUTATION, THE WRITER
DECLARES THAT HE WOULD COMMUNICATE TO
HIS BRETHREN SOMETHING OF THAT WHICH HE
HAD HIMSELF RECEIVED.

All hail, ye sons and daughters, in the name
of our Lord ^ Jesus Christ, who loved us in
peace.

Seeing that the divine fruits ^ of righteousness
abound among you, I rejoice exceedingly and
above measure in your happy and honoured
spirits, because ye have with such effect received
the engrafted * spiritual gift. Wherefore also I
inwardly rejoice the more, hoping to be saved,
because I truly perceive in you the Spirit poured
forth from the rich Lord 5 of love. Your greatly
desired appearance has thus filled me with aston-
ishment over you.^ I am therefore pursuaded of
this, and fully convinced in my own mind, that
since I began to speak among you I understand
many things, because the Lord hath accompanied
me in the way of righteousness. I am also on
this account bound ^ by the strictest obligation
to love you above my own soul, because great
are the faith and love dwelling in you, while you
hope for the life which He has promised.*^ Con-
sidering this, therefore, that if I should take the
trouble to communicate to you some portion of
what I have myself received, it will prove to me
a sufficient reward that I minister to such spirits,
I have hastened briefly to write unto you, in
order that, along with your faith, ye might have
perfect knowledge. The doctrines of the Lord,

' The Codex Sinaiticus has simply "Epistle of Barnabas" for
title; Dressel gives, " Epistle of Barnabas the Apostle," from the
Vatican MS. of the Latin text.

^ The Cod. Sin. has simply, " the Lord."

3 Literally, " the judgments of God being great and rich towards
you; " but, as Hefele remarks, SiKaiuifia seems here to have the mean-
ing of righteousness, as in Rom. v. i8.

*■ This appears to be the meaning of the Greek, and is con-
firmed by the ancient Latin version. Hilgenfeld, however, following
Cod. Sin., reads "thus," instead of "because," and separates the
clauses.

5 The Latin reads, " a spirit infused into you from the honourable
fountain of God."

'' This sentence is entirely omitted in the Latin.
' ' The Latin text is here quite different, and seems evidently cor-
tupt. We have followed the Cod. Sin., as does Hilgenfeld.

8 Literally, " in the hope of His life."

then, are three : 9 the hope of life, the beginning
and the completion of it. For the Lord hath
made known to us by the prophets both the
things which are past and present, giving us also
the first-fruits of the knowledge '° of things to
come, which things as we see accomplished, one
by one, we ought with the greater richness of
faith " and elevation of spirit to draw near to
Him with reverence." I then, not as your
teacher, but as one of yourselves, will set forth
a few things by which in present circumstances
ye may be rendered the more joyful.

CHAP. II. — THE JEWISH SACRIFICES ARE NOW
ABOLISHED.

Since, therefore, the days are evil, and Satan '3
possesses the power of this world, we ought to
give heed to ourselves, and diligently inquire
into the ordinances of the Lord. Fear and
patience, then, are helpers of our faith ; and
long-suffering and continence are things which
fight on our side. While these remain pure in
what respects the Lord, Wisdom, Understanding,
Science, and Knowledge rejoice along with
them."* For He hath revealed to us by all the
prophets that He needs neither sacrifices, nor
burnt-offerings, nor oblations, saying thus, " What
is the multitude of your sacrifices unto Me, saith
the Lord ? I am full of burnt-offerings, and de-
sire not the fat of lambs, and the blood of bulls
and goats, not when ye come to appear before

9 The Greek is here totally unintelligible: it seems impossible
either to punctuate or construe it. We may attempt to represent it
as follows: " The doctrines of the Lord, then, are three: Life, Faith,
and Hope, our beginning and end; and Righteousness, the beginning
and the end of judgment; Love and Joy and the Testimony of glad-
ness for works of righteousness." We have followed the ancient Latin
text, which Hilgenfeld also adopts, though Weitzacker and others
prefer the Greek.

'° Instead of "knowledge" {yvoiaeat':) , Cod. Sin. has "taste"
(yev<rca)?).

" Literally, " we ought more richly and loftily to approach His
fear."

■2 Instead of " to Him with fear," the reading of Cod. Sin., the
Latin has, " to His altar," which Hilgenfeld adopts.

'3 The Latin text is literally, "the adversary;" the Greek has,
"and he that worketh possesseth power;" Hilgenfeld reads, "he
that worketh against," the idea expressed above being intended.

'■< Or, " while these things continue, those which respect the Lord
rejoice in purity along with them — Wisdom," etc.

^37

1^.8

THE EPISTLE OF BARNABAS.

Me : for who hath required these things at your
hands ? Tread no more My courts, not though
ye bring with you fine flour. Incense is a vain
abomination unto Me, and your new moons and
sabbaths I cannot endure." ' He has therefore
abohshed these things, that the new law of our
Lord Jesus Christ, which is without the yoke of
necessity, might have a human oblation.^ And
again He says to them, " Did I command your
fathers, when they went out from the land of
Egypt, to offer unto Me burnt-offerings and sac-
rifices? But this rather I commanded them, Let
no one of you cherish any evil in his heart against
his neighbour, and love not an oath of falsehood. "^
We ought therefore, being possessed of under-
standing, to perceive the gracious intendon of our
Father ; for He speaks to us, desirous that we,
not t going astray like them, should ask how we
may approach Him. To us, then. He declares,
" A sacrifice [pleasing] to God is a broken spirit ;
a smell of sweet savour to the Lord is a heart
that glorifieth Him that made it." 5 We ought
therefore, brethren, carefully to inquire concern-
ing our salvation, lest the wicked one, having
made his entrance by deceit, should hurl ^ us
forth from our [true] life.

CHAP. III. THE FASTS OF THE JEWS ARE NOT

, TRUE FASTS, NOR ACCEPTABLE TO GOD.

He says then to them again concerning these
things, " Why do ye fast to Me as on this day,
saith the Lord, that your voice should be heard
with a cry? I have not chosen this fast, saith
the Lord, that a man should humble his soul.
Nor, though ye bend your neck like a ring, and
put upon you sackcloth and ashes, will ye call it
an acceptable fast." ' To us He saith, " Behold,
this is the fast that I have chosen, saith the Lord,
not that a man should humble his soul, but that
he should loose every band of iniquity, untie the
fastenings of harsh agreements, restore to liberty
them that are bruised, tear in pieces every unjust
engagement, feed the hungry with thy bread,
clothe the naked when thou seest him, bring the
homeless into thy house, not despise the humble
if thou behold him, and not [turn away] from
the members of thine own family. Then shall
thy dawn break forth, and thy healing shall
(juickly spring up, and righteousness shall go
forth before thee, and the glory of God shall en-
compass thee ; and then thou shalt call, and God

' Isa. i. 11-14, from the Sept., as is the case throughout. We
have given the quotation as it stands in Cod. Sin.

^ Thus in the Latin. The Greek reads, " might not have a man-
made oblation." The Latin text seems preferable, implying that, in-
stead of the outward sacrifices of the law, there is now required a
dedication of man himself. Hilgenfeld follows the Greek.

3 Jer. vii. 22; Zech. viii. 17.

* So the Greek. Hiljjenfeld, with the Latin, omits " not."

5 Ps. li. 19. There is nothing in Scripture corresponding to the
last clause.

*> Literally, " sling us out."

' Isa. Iviii. 4, 5.

shall hear thee ; whilst thou art yet speaking, He
shall say. Behold, I am with thee ; if thou take
away from thee the chain [binding others], and
the stretching forth of the hands '^ [to swear
falsely], and words of murmuring, and give
cheerfully thy bread to the hungry, and show
compassion to the soul that has been humbled." '^
To this end, therefore, brethren, He is long-
suffering, foreseeing how the people whom He
has prepared shall with guilelessness believe in
His Beloved. For He revealed all these things
to us beforehand, that we should not rush for-
ward as rash acceptors of their laws.'"

CHAP. IV. ANTICHRIST IS AT HAND : LET US

THEREFORE AVOID JEWISH ERRORS.

It therefore behoves us, who inquire much
concerning events at hand," to search diligently
into those things which are able to save us. Let
us then utterly flee from all the works of iniquity,
lest these should take hold of us ; and let us
hate the error of the present time, that we may set
our love on the world to come : let us not give
loose reins to our soul, that it should have power
to run with sinners and the wicked, lest we be-
come like them. The final stumbling-block (or
source of danger) approaches, concerning which
it is written, as Enoch '^ says, " For for this end
the Lord has cut short the times and the days,
that His Beloved may hasten ; and He will come
to the inheritance." And the prophet also speaks
thus : " Ten kingdoms shall reign upon the earth,
and a little king shall rise up after them, who
shall subdue under one three of the kings. '^ In
like manner Daniel says concerning the same,
" And I beheld the fourth beast, wicked and
powerful, and more savage than all the beasts of
the earth, and how from it sprang up ten horns,
and out of them a little budding horn, and how
it subdued under one three of the great horns." "*
Ye ought therefore to understand. And this also
I further beg of you, as being one of you, and
loving you both individually and collectively
more than my own soul, to take heed now to
yourselves, and not to be like some, adding
largely to your sins, and saying, *' The covenant
is both theirs and ours." '5 But they thus finally
lost it, after Moses had already received it. For
the Scripture saith, " And Moses was fasting in

* The original here is xsiporoviav , from the LXX. Hefele re-
marks, that it may refer to the stretching forth of the hands, either
to swear falsely, or to mock and insult one's neighbour.

9 Isa. Iviii. 6-10.

'" The Greek is here unintelligible: the Latin has, "that we
should not rush on, as if proselytes to their law."

'' Or it might be rendered, " things present." Cotelerius reads,
"de his instantibus."

'- The Latin reads " Daniel " instead of " Enoch ; " comp. Dan.
ix. 24—27.

■5 Dan. vii. 24, very loosely quoted.

'* Dan. vii. 7, 8, also very inaccurately cited.

'5 We here follow the Latin text in preference to the Greek, which
reads merely, " the covenant is ours." What follows seems to show
the correctness of the Latin, as the author proceeds to deny that the
Jews had any further interest in the promises.

THE EPISTLE OF BARNABAS.

139

the mount forty days and forty nights, and re-
ceived the covenant from the Lord, tables of
stone written with the finger of the hand of the
Lord ; " ' but turning away to idols, they lost it.
For the Lord speaks thus to Moses : " Moses,
go down quickly ; for the people whom thou
hast brought out of the land of Egypt have
transgressed." == And Moses understood [the
meaning of God], and cast the two tables out
of his hands ; and their covenant was broken, in
order that the covenant of the beloved Jesus
might be sealed upon our heart, in the hope
which flows from believing in Him.^ Now, be-
ing desirous to write many things to you, not as
your teacher, but as becometh one who loves
you, I have taken care not to fail to write
to you from what I myself possess, with a view
to your purification. '' We take earnest 5 heed
in these last days ; for the whole [past] time of
your faith will profit you nothing, unless now
in this wicked time we also withstand coming
sources of danger, as becometh the sons of God.
That the Black One ^ may find no means of en-
trance, let us flee from every vanity, let us utterly
hate the works of the way of wickedness. Do
not, by retiring apart, live a solitary life, as if
you were already [fully] justified ; but coming
together in one place, make common inquiry
concerning what tends to your general welfare.
For the Scripture saith, " Woe to them who are
wise to themselves, and prudent in their own
sight ! " 7 Let us be spiritually-minded : let us
be a perfect temple to God. As much as in us
lies, let us meditate upon the fear of God, and
let us keep His commandments, that we may
rejoice in His ordinances. The Lord will judge
the world without respect of persons. Each will
receive as he has done : if he is righteous, his
righteousness will precede him ; if he is wicked,
the reward of wickedness is before him. Take
heed, lest resting at our ease, as those who are
the called [of God], we should fall asleep in
oui sins, and the wicked prince, acquiring power
over us, should thrust us away from the kingdom
of the Lord. And all the more attend to this,
my brethren, when ye reflect and behold, that
after so great signs and wonders were wrought
in Israel, they were thus [at length] abandoned.
Let us beware lest we be found [fulfilling that

' Ex. xxxi. 18, xxxiv. 28.

^ Ex. xxxii. 7; Deut. ix. 12.

' Literally, " in hope of His faith."

* The Greek is here incorrect and unintelligible; and as the Latin
omits the clause, our translation is merely conjectural. Hilgenfeld's
text, if we give a somewhat peculiar meaning to iWinelv, may be
translated: " but as it is becoming in one who loves you not to fail in
giving you what we have, I, though the very offscouring of you, have
been eager to write to you."

5 So the Cod. Sin. Hileenfeld reads, with the Latin, " let us
take.

* The Latin here departs entirely from the Greek text, and quotes
as a saying of" the Son of God "the following precept, nowhere to be
found in the New Testament: " Let us resist all iniquity, and hold it
in hatred." HilgenfCld joins this clause to the former sentence.

' Isa. V. ai.

saying], as it is written, "Many are called, but
few are chosen." ^

CHAP. V. THE NEW COVENANT, FOUNDED ON THE

SUFFERINGS OF CHRIST, TENDS TO OUR SALVA-
TION, BUT TO THE JEWS' DESTRUCTION.

For to this end the Lord endured to deliver
up His flesh to corruption, that we might be
sanctified through the remission of sins, which is
effected by His blood of sprinkling. For it is
written concerning Him, partly with reference
to Israel, and partly to us ; and [the Scripture]
saith thus : " He was wounded for our trans-
gressions, and bruised for our iniquities : with
His stripes we are healed. He was brought as
a sheep to the slaughter, and as a lamb which is
dumb before its shearer." 9 Therefore we ought
to be deeply grateful to the Lord, because He
has both made known to us things that are past,
and hath given us wisdom concerning things
present, and hath not left us without understand-
ing in regard to things which are to come.
Now, the Scripture saith, " Not unjustly are
nets spread out for birds." '° This means that
the man perishes justly, who, having a knowl-
edge of the way of righteousness, rushes off into
the way of darkness. And further, my brethren :
if the Lord endured to suffer for our soul. He
being Lord of all the world, to whom God said
at the foundation of the world, " Let us make
man after our image, and after our likeness," "
understand how it was that He endured to suffer
at the hand of men. The prophets, having ob-
tained grace from Him, prophesied concerning
Him. And He (since it behoved Him to ap-
pear in flesh), that He might abolish death, and
reveal the resurrection from the dead, endured
[what and as He did], in order that He might
fulfill the promise made unto the fathers, and
by preparing a new people for Himself, might
show, while He dwelt on earth, that He, when
He has raised mankind, will also judge them.
Moreover, teaching Israel, and doing so great
miracles and signs. He preached [the truth] to
him, and greatly loved him. But when He
chose His own apostles who where to preach
His Gospel, [He did so from among those]
who were sinners above all sin, that He might
show He came " not to call the righteous, but
sinners to repentance." " Then He manifested
Himself to be the Son of God. For if He had
not come in the flesh, how could men have been
saved by beholding Him? '^ Since looking upon

8 An exact quotation from Matt. xx. i6 or xxii. 14. It is worthy
of notice that this is the first example in the writings of the Fathers of
a citation from any book of the New Testament, preceded by the
authoritative formula, " it is written."

9 Isa. liii. 5, 7.

'° Prov. i. 17, from the LXX., which has mistaken the meaning.
" Gen. i. 26.

'2 Matt. ix. 13; Mark ii. 17; Luke v. 32.

'3 The Cod Sin. reads, " neither would men have been saved by
seeing Him."

140

THE EPISTLE OF BARNABAS.

the sun which is to cease to exist, and is the
work of His hands, their eyes are not able to
bear his rays. The Son of God therefore came
in the flesh with this view, that He might bring
to a head the sum of their sins who had perse-
cuted His prophets ' to the death. For this
purpose, then. He endured. For God saith,
"The stroke of his flesh is from them ; " ^ and ^
"when I shall smite the Shepherd, then the
sheep of the flock shall be scattered." ^ He
himself willed thus to suffer, for it was necessary
that He should suffer on the tree. For says he
who prophesies regarding Him, " Spare my soul
from the sword, 5 fasten my flesh with nails ; for
the assemblies of the wicked have risen up
against me." ^ And again he says, " Behold, I
have given my back to scourges, and my cheeks
to strokes, and I have set my countenance as a
firm rock." ^

CHAP. VI. — THE SUFFERINGS OF CHRIST, AND THE
NEW COVENANT, WERE ANNOUNCED BY THE
PROPHETS.

When, therefore. He has fulfilled the com-
mandment, what saith He ? " Who is he that
will contend with Me ? let him oppose Me : or
who is he that will enter into judgment with
Me? let him draw near to the servant of the
Lord." ^ " Woe unto you, for ye shall all wax
old, like a garment, and the moth shall eat you
up." 9 And again the prophet says, " Since '° as
a mighty stone He is laid for crushing, behold
I cast down for the foundations of Zion a
stone, precious, elect, a corner-stone, honoura-
ble." Next, what says He? "And he who
shall trust" in it shall live for ever." Is our
hope, then, upon a stone? Far from it. But
[the language is used] inasmuch as He laid his
flesh [as a foundation] w^ith power ; for He says,
" And He placed me as a firm rock." '^ And
the prophet says again, " The stone which the
builders rejected, the same has become the
head of the corner." '^ And again he says,
"This is the great and wonderful day which
the Lord hath made.'-* I write the more simply
unto you, that ye may understand. I am the off-
scouring of your love. '5 What, then, again says

' Cod. Sin. has, " their prophets," but the corrector has changed
it as above.

2 A very loose reference to Isa. liii. 8.

3 Cod. Sin. omits " and," and reads, " when they smite their own
shepherd, then the sheep of the pasture shall be scattered and fail."

* Zech. xiii. 7.
5 Cod. Sin. inserts " and."

<> These arc inaccurate and confused quotations from Ps. xxii. 21,
»7, and cxix. 120.

7 Isa. 1. 6, 7.

8 Isa. 1. 8.

9 Isa. 1. 9.

'° The Latin omits " since," but it is found in all the Greek mss.
" Cod. Sin. has " believe." Isa. viii. 14, xxviii. 16.
•2 Isa. 1. 7.
" Ps. cxviii. 22.
'* Ps. cxviii. 24.

'5 Comp. 1 Cor. iv. 13. The meaning is, " My love to you is so
gnat, th.it I am rc.ndy to be or to do all things for you."

the prophet? " The assembly of the wicked sur-
rounded me ; they encompassed me as bees do
a honeycomb," '^ and " upon my garment they
cast lots." '7 Since, therefore. He was about to
be manifested and to suffer in the flesh. His suf-
fering was foreshown. For the prophet speaks
against Israel, " Woe to their soul, because they
have counselled an evil counsel against them-
selves,'*^ saying, Let us bind the just one, because
he is displeasing to us." '^ And Moses also says
to them,^° " Behold these things, saith the Lord
God : Enter into the good land which the Lord
sware [to give] to Abraham, and Isaac, and
Jacob, and inherit ye it, a land flowing with
milk and honey." ^' What, then, says Knowl-
edge?^^ Learn: "Trust," she says, "in Him
who is to be manifested to you in the flesh —
that is, Jesus." For man is earth in a suffering
state, for the formation of Adam was from the
face of the earth. What, then, meaneth this :
" into the good land, a land flowing with milk and
honey?" Blessed be our Lord, who has placed
in us wisdom and understanding of secret things.
For the prophet says, " Who shall understand
the parable of the Lord, except him who is wise
and prudent, and who loves his Lord ? " ^3 Since,
therefore, having renewed us by the remission of
our sins. He hath made us after another pattern,
[it is His purpose] that we should possess the
soul of children, inasmuch as He has created us
anew by His Spirit.-"* For the Scripture says
concerning us, while He speaks to the Son,
" Let Us make man after Our image, and after
Our likeness ; and let them have dominion over
the beasts of the earth, and the fowls of heaven,
and the fishes of the sea." ^5 And the Lord said,
on beholding the fair creature ^^' man, " Increase,
and multiply, and replenish the earth." ^^ These
things [were spoken] to the Son. Again, I will
show thee how, in respect to us,^** He has accom-
plished a second fashioning in these last days.
The Lord says, " Behold, I will make ^^ the last
like the first." ^° In reference to this, then, the
prophet proclaimed, " Enter ye into the land

''' Ps. xxii. 17, cxviii. 12.

'7 Ps. xxii. 19.

'8 Isa. iii. 9.

'9 Wisd. ii. 12. This apocryphal book is thus quoted as Scripture,
and intertwined with it.

-° Cod. Sin. reads, " What says the other prophet Moses unto
them? "

^' Ex. xxxiii. I ; I^ev. xx. 24.

22 The original word is " Gnosis," the knowledge peculiar tn
advanced Christians, by which they understand the mysteries of
Scripture.

'3 Not found in Scripture. Comp. Isa. xl. 13; Prov, i. 6. Hil-
genfeld, however, changes the usual punctuation, which places a
colon after prophet, and re.ids, " For the prophet speakelh the para-
ble of the I^rd. Who shall understand," etc.

^* The Greek is here ver^- elliptical and obscure: " His Spirit" is
inserted above, from the Latin.

25 Gen. i. 26.

^^ Cod. Sin. has " our fair formation."

" Gen. i. 28.

*' Cod. Sin. inserts, " the Lord says."

'9 Cod. Sin. has " I make."

3° Not in Scripture, but comp. Matt. xx. 16, and 2 Coc. v. 17.

THE EPISTLE OF BARNABAS.

141

flowing with milk and honey, and have domin-
ion over it." ' Behold, therefore, we have been
refashioned, as again He says in another prophet,
■' Behold, saith the Lord, I will take away from
these, that is, from those whom the Spirit of the
Lord foresaw, their stony hearts, and I will put
hearts of flesh within them," ^ because He ^
was to be manifested in flesh, and to sojourn
among us. For, my brethren, the habitation of
our heart is a holy temple to the Lord.-* For
again saith the Lord, "And wherewith shall I
appear before the Lord my God, and be glori-
fied ? " 5 He says,'' " I will confess to thee in
the Church in the midst ^ of my brethren ; and I
will praise thee in the midst of the assembly of
the saints." ^ We, then, are they whom He has
led into the good land. What, then, mean the
milk and honey? This, that as the infant is
kept alive first by honey, and then by milk, so
also we, being quickened and kept alive by the
faith of the promise and by the word, shall live
ruling over the earth. But He said above,^ " Let
them increase, and rule over the fishes." '° Who
then is able to govern the beasts, or the fishes, or j
the fowls of heaven ? For we ought to perceive
that to govern implies authority, so that one
should command and rule. If, therefore, this
does not exist at present, yet still He has prom-
ised it to us. When ? When we ourselves also
have been made perfect [so as] to become heirs
of the covenant of the Lord."

CHAP. VII. FASTING, AND THE GOAT SENT AWAY,

WERE TYPES OF CHRIST.

Understand, then, ye children of gladness,
that the good Lord has foreshown all things to
us, that we might know to whom we ought for
everything to render thanksgiving and praise.
If therefore the Son of God, who is Lord [of
all_ things], and who will judge the living and
the dead, suffered, that His stroke might give
us life, let us believe that the Son of God could
not have suffered except for our sakes. More-
over, when fixed to the cross, He had given
Him to drink vinegar and gall. Hearken how
the priests of the people '^ gave previous indica-
tions of this. His commandment having been
written, the Lord enjoined, that whosoever did
not keep the fast should be put to death, be-
cause He also Himself was to offer in sacrifice

■ Ex. xxxiii. 3.

^ Ezek. xi. 19, xxxvi. 26.

3 Cod. Sin. inserts " Himself; " comp. John i. 14.

■♦ Comp. Eph. ii. 21.

5 Comp. Ps. xlii. 2.

^ Cod. .Sin. omits " He says."

' Cod. Sin. omits " in the midst."

* Ps. xxii. 23; Heb. ii. 12.

9 Cod. Sin. has " But we said above."
J" Gen. i. 28.

" These are specimens of the " Gnosis," or faculty of bringing out
the hidden spiritual meaning of Scripture referred to before. Many
more such interpret.itions follow.

'^ Cod. Sin. reads " lemplc," which is adopted by Hilgenfeld.

for our sins the vessel of the Spirit, in order
that the type established in Isaac when he was
offered upon the altar might be fully accom-
plished. What, then, says He in the prophet?
" And let them eat of the goat which is offered,
with fasting, for all their sins." '^ Attend care-
fully : " And let all the priests alone eat the
inwards, unwashed with vinegar." Wherefore?
Because to me, who am to offer my flesh for
the sins of my new people, ye are to give gall
with vinegar to drink : eat ye alone, while the
people fast and mourn in sackcloth and ashes.
[These things were done] that He might show
that it was necessary for Him to suffer for
them,''^ How,'5 then, ran the commandment?
Give your attention. Take two goats of goodly
aspect, and similar to each other, and offer
them. And let the priest take one as a burnt-
offering for sins.'^ And what should they do
with the other? "Accursed," says He, "is the
one." Mark how the type of Jesus '^ now comes
out. "And all of you spit upon it, and pierce
it, and encircle its head with scarlet wool, and
thus let it be driven into the wilderness." And
when all this has been done, he who bears the
goat brings it into the desert, and takes the
wool off from it, and places that upon a shrub
which is called Rachia,'''^ of which also we are
accustomed to eat the fruits "^ when we find
them in the field. Of this ^° kind of shrub alone
the fruits are sweet. Why then, again, is this ?
Give good heed. [You see] " one upon the
altar, and the other accursed ; " and why [do
you behold] the one that is accursed crowned ?
Because they shall see Him then in that day
having a scarlet robe about his body down to
his feet ; and they shall say. Is not this He
whom we once despised, and pierced, and
mocked, and crucified? Truly this is^' He who
then declared Himself to be the Son of God.
For how like is He to Him ! ^^ With a view
to this, [He required] the goats to be of goodly
aspect, and similar, that, when they see Him
then coming, they may be amazed by the like-
ness of the goat. Behold, then,^^ the type of
Jesus who was to suffer. But why is it that they

'3 Not to be found in Scripture, as is the case also with what fol-
lows. Hefele remarks, that " certain false traditions respecting the
Jewish rites seem to have prevailed among the Christians of the
second century, of which Barnabas here adopts some, as do Justin
{Dial. c. Try. 40) and Tertullian {adv. jud. 14; adv. Marc.
iii. 7)."

'■t Cod. Sin. has " by thera."

'5 Cod. Sin. reads, " what commanded He? "

'6 Cod. Sin. reads, " one as a burnt-offering, and one for sins."

'7 Cod. Sin. reads, " type of God," but it has been corrected to
Jesus."

•8 In Cod. Sin. we find " Rachel." The orthography is doubtful,
but there is little question that a kind of bramble-bush is intended.

'9 Thus the Latin interprets; others render " shoots."

^° Cod. Sin. has " thus " instead of" this."

2' Literally, " was."

-- The text is here in great confusion, though the meaning is
plain. Dressel reads, " For how are they alike, and why [does He
enjoin] that the goats should be good and alike?" The Cod. Sin.
reads, " How is He like Him? For this that," etc.

23 Cod. Sin. here inserts " the goat."

142

THE EPISTLE OF BARNABAS.

place the wool in the midst of thorns ? It is a
type of Jesus set before the view of the Church.
['I'hey ' place the wool among thorns] , that
any one who wishes to bear it away may find it
necessary to suffer much, because the thorn is
formidable, and thus obtain it only as the result
of suffering. Thus also, says He, " Those who
wish to behold Me, and lay hold of My king-
dom, must through tribulation and suffering ob-
tain Me." "

CH.\P. VIII. — THE RED HEIFER A TYPE OF CHRIST.

Now what do you suppose this to be a type
of, that a command was given to Israel, that
men of the greatest wickedness ^ should offer a
heifer, and slay and burn it, and that then boys
should take the ashes, and put these into vessels,
and bind round a stick ■♦ purple wool along with
hyssop, and that thus the boys should sprinkle
the people, one by one, in order that they might
be purified from their sins ? Consider how He
speaks to you with simplicity. The calf 5 is
Jesus : the sinful men offering it are those who
led Him to the slaughter. But now the men are
no longer guilty, are no longer regarded as sin-
ners.'' And the boys that sprinkle are those that
have proclaimed to us the remission of sins and
purification of heart. To these He gave author-
ity to preach the Gospel, being twelve in number,
corresponding to the twelve tribes ^ of Israel.
But why are there three boys that sprinkle ? To
correspond * to Abraham, and Isaac, and Jacob,
because these were great with God. And why
was the wool [placed] upon the wood? Be-
cause by wood Jesus holds His kingdom, so
that [through the cross] those believing on Him
shall live for ever. But why was hyssop joined
with the wool? Because in His kingdom the
days will be evil and polluted in which we shall
be saved, [and] because he who suffers in body
is cured through the cleansing'^ efticacy of hys-
sop. And on this account the things which
stand thus are clear to us, but obscure to them,
because they did not hear the voice of the Lord.

CHAP. IX. — THE SPIRITUAL MEANING OF CIRCUM-
CISION.

He speaks moreover concerning our ears, how
He hath circumcised both them and our heart.

' Cod. Sin. reads, " for as he who ... so, says he," etc.
' Comp. Acts xiv. 22.

5 Literally, "men in whom sins are perfect." Of this, and much
more that follows, no mention is made in Scripture.

* Cod. .Sin. has " upon sticks," and adds, " Behold again the type
of the cross, both the scarlet wool and the hyssop," — adopted Dy
Hilgenfeld.

S Cod. Sin. has, " the law is Christ Jesus," corrected to the above.

<> The Greek text is, " then no longer [ sinful ] men, no longer the
glory of sinners," which Dressel defends and Hilgenfeld adopts, but
which is surely corrupt.

7 Literally, " in witness of the tribes."

* " In witness of"

9 Thus the sense seems to require, and thus Dressel translates,
though it is difRcult to extract such a meaning from the Greek
lext.

The Lord saith in the prophet, " In the hearing
of the ear they obeyed me." '° And again He
saith, " By hearing, those shall hear who are afar
off; they shall know what I have done." " And,
"Be ye circumcised in your hearts, saith the
Lord." '^ And again He says, " Hear, O Isri,el,
for these things saith the Lord thy God." '^ And
once more the Spirit of the Lord proclaims,
" Who is he that wishes to live for ever ? By
hearing let him hear the voice of my servant." '+
And again He saith, " Hear, O heaven, and give
ear, O earth, for God '5 hath spoken." '^ These
are in proof. '^ And again He saith, " Hear the
word of the Lord, ye rulers of this people." '"*
And again He saith, " Hear, ye children, the
voice of one crying in the wilderness." "•' There-
fore He hath circumcised our ears, that we
might hear His word and believe, for the cir-
cumcision in which they trusted is abolished.^"
For He declared that circumcision was not of
the flesh, but they transgressed because an evil
angel deluded them. ^' He saith to them,
" These things saith the Lord your God " —
(here" I find a new^^ commandment) — "Sow
not among thorns, but circumcise yourselves to
the Lord." '^ And why speaks He thus : " Cir-
cumcise the stubbornness of your heart, and
harden not your neck ? " ^5 And again : " Behold,
saith the Lord, all the nations are uncircumcised ^^
in the flesh, but this people are uncircumcised
in heart." ^7 But thou wilt say, " Yea, verily the
people are circumcised for a seal." But so also
is every Syrian and Arab, and all the priests of
idols : are these then also within the bond of His
covenant ?^*^ Yea, the Egyptians also practise
circumcision. Learn then, my children, con-
cerning all things richly, ^"^ that Abraham, the
first who enjoined circumcision, looking forward
in spirit to Jesus, practised that rite, having re-
ceived the mysteries ^° of the three letters. For
[ the Scripture ] saith, "And Abraham circum-

'° Ps. xviii. 44

" Isa. xxxiii. 13.

'^ Jer. iv. 4

'3 Jer. vii. 2.

'♦ Ps. xxxiv. 11-13. The first clause of this sentence is wanting
in Cod. Sin.

'5 Cod. Sin. has " Lord."

'* Isa. i. 2.

■7 In proof of the spiritual meaning of circumcision; but Hilgen-
feld joins the words to the preceding sentence.

'" Isa. i. 10.

'9 Cod. Sin. reads, " it is the voice," corrected, however, as above.

2° Cod. Sin. has, " that we might hear the word, and not only be-
lieve," plainly a corrupt text.

21 Cod. Sin., at first hand, has " slew them," but is corrected as
above.

2- The meaning is here very obscure, but the above rendering and
punctuation seem preferable to any other.

23 Cod. Sin., with several other MSS., leaves out " new."

24 Jer. iv. 3. Cod. Sin. has " God" instead of" Lord."

25 Deut. x. 16.

26 This contrast seems to be marked in the original. Cod. Sin.
has, " Behold, receive again."

27 Jer. ix. 25, 26. _

28 Dressel and Hilgenfeld read, " their covenant," as does Cod.
Sin. ; we have followed Hefele.

29 Cod. Sin. has " children of love ," omitting " richly," and insert
ing it before " looking forward."

■W Literally, "doctrines."

THE EPISTLE OF BARNABAS.

143

cised ten, and eight, and three hundred men
of his household.'" What, then, was the knowl-
edge given to him in this ? Learn the eighteen
first, and then the three hundred. ^ The ten
and the eight are thus denoted — Ten by I, and
Eight by H. ^ You have [the initials of the
name of] Jesus. And because •♦ the cross was
to express the grace [of our redemption] by the
letter T, he says also, "Three Hundred." He
signifies, therefore, Jesus by two letters, and the
cross by one. He knows this, who has put
within us the engrafted 5 gift of His doctrine.
No one has been admitted by me to a more
excellent piece of knowledge^ than this, but I
know that ye are worthy.

CHAP. X. — SPIRITUAL SIGNIFICANCE OF THE PRE-
CEPTS OF MOSES RESPECTING DIFFERENT KINDS
OF FOOD.

Now, wherefore did Moses say, " Thou shalt
not eat the swine, nor the eagle, nor the hawk,
nor the raven, nor any fish which is not possessed
of scales ? " ^ He embraced three doctrines in
his mind [in doing so]. Moreover, the Lord
saith to them in Deuteronomy, " And I will es-
tablish my ordinances among this people." ** Is
there then not a command of God that they
should not eat [these things] ? There is, but
Moses spoke with a spiritual reference.^ For
this reason he named the swine, as much as to
say, " Thou shalt not join thyself to men who
resemble swine." For when they live in pleas-
ure, they forget their Lord ; but when they come
to want, they acknowledge the Lord. And [in
like manner] the swine, when it has eaten, does
not recognize its master; but when hungry it
cries out, and on receiving food is quiet again.
" Neither shalt thou eat," says he " the eagle,
nor the hawk, nor the kite, nor the raven."
" Thou shalt not join thyself," he means, " to
such men as know not how to procure food for
themselves by labour and sweat, but seize on
that of others in their iniquity, and although
wearing an aspect of simplicity, are on the watch
to plunder others." '° So these birds, while they
sit idle, inquire how they may devour the flesh

' Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14.

2 Cod. Sin. inserts, " and then making a pause."

3 This sentence is altogether omitted by inadvertence in Cod. Sin.
•* Some MSS. here read, " and further:" the above is the reading

in Cod. Sin., and is also that of Hefele.

5 This is rendered in the Latin, " the more profound gift," re-
ferring, as it does, to the Gnosis of the initiated. The same word is
used in chap. i.

* Literally, " has learned a more germane (or genuine) word
from me," bemg an idle vaunt on account of the ingenuity in inter-
preting Scripture he has just displayed.

^ Cod. Sin. has " portion," corrected, however, as above. See
Lev. xi. and Deut. xiv.

8 Deut. iv. I.

9 Literally, " in spirit."

'° Cod. Sin. inserts, " and gaze about for some way of escape on
account of their greediness, even as these birds alone do not procure
food for themselves (by labour),, but sitting idle, seek to devour the
flesh of others." The text as above seems preferable: Hilgenfeld,
however, follows the Greek.

of Others, proving themselves pests [to all] by
their wickedness. " And thou shalt not eat," he
says, " the lamprey, or the polypus, or the cuttle-
fish." He means, " Thou shalt not join thyself
or be like to such men as are ungodly to the
end, and are condemned" to death." In like
manner as those fishes, above accursed, float in
the deep, not swimming [on the surface] like
the rest, but make their abode in the mud which
hes at the bottom. Moreover, " Thou shalt
not," he says, "eat the hare." Wherefore?
"Thou shalt not be a corrupter of boys, nor
like unto such." " Because the hare multiplies,
year by year, the places of its conception ; for
as many years as it lives so many "^ it has.
Moreover, "Thou shalt not eat the hyena."
He means, "Thou shalt not be an adulterer,
nor a corrupter, nor be like to them that are
such." Wherefore? Because that animal an-
nually changes its sex, and is at one time male,
and at another female. Moreover, he has rightly
detested the weasel. For he means, "Thou
shalt not be like to those whom we hear of as
committing wickedness with the mouth,'^ on ac-
count of their uncleanness ; nor shalt thou be
joined to those impure women who commit ini-
quity with the mouth. For this animal conceives
by the mouth." Moses then issued '5 three doc-
trines concerning meats with a spiritual signifi-
cance ; but they received them according to
fleshly desire, as if he had merely spoken of
[literal] meats. David, however, comprehends
the knowledge of the three doctrines, and speaks
in like manner : " Blessed is the man who hath
not walked in the counsel of the ungodly," '^
even as the fishes [referred to] go in darkness
to the depths [of the sea] ; " and hath not
stood in the way of sinners," even as those who
profess to fear the Lord, but go astray like swine ;
" and hath not sat in the seat of scorners," '7 even
as those birds that lie in wait for prey. Take a
full and firm grasp of this spiritual ^^ knowledge.
But Moses says still further, " Ye shall eat every
animal that is cloven-footed and ruminant."
What does he mean? [The ruminant anima'v
denotes him] who, on receiving food, recognizes
Him that nourishes him, and being satisfied
by Him,'9 is visibly made glad. Well spake
[Moses], having respect to the commandment.

" Cod. Sin. has, " condemned already."

'2 Dressel has a note upon this passage, in which he refers the
words we have rendered " corrupters of boys," to those who by their
dissolute lives waste their fortunes, and so entail destruction on their
children; but this does not appear satisfactory. Comp. Clem. Alex.
Pcedag. ii. lo.

•3 We have left Tpuiras untranslated. [Cavities, i.e. of conception].

'■* Cod. Sin. has, " with the body through uncleanness," and so
again in the last clause.

'5 Cod. Sin. inserts, " having received."

'6 Ps. i. I,

17 Literally, "of the pestilent."

'^ Cod. Sin. reads " perfectly " instead of " perfect," as do most
MSS.; but, according to Dressel, we should read, "have a perfect
knowledge concerning the food." Hilgenfeld follows the Greek.

'9 Or, " resting upon Him."

144

THE EPISTLE OF BARNABAS.

What, then, does he mean ? That we ought to
join ourselves to those that fear the Lord, those
■who meditate in their heart on the command-
ment which they have received, those who both
utter the judgments of the Lord and observe
them, those who know that meditation is a work
of gladness, and who ruminate ' upon the word
of the Lord. But what means the cloven-
footed? That the righteous man also walks in
this world, yet looks forward to the holy state ^
[to come]. Behold how well Moses legislated.
But how was it possible for them to understand
or comprehend these things ? We then, righdy
understanding his commandments,^ explain them
as the Lord intended. For this purpose He cir-
cumcised our ears and our hearts, that we might
understand these things.

CHAP. XI. — BAPTISM AND THE CROSS PREFIGURED
IN THE OLD TESTAMENT.

Let US further inquire whether the Lord took
any care to foreshadow the water [of baptism]
and the cross. Concerning the water, indeed,
it is written, in reference to the Israelites, that
they should not receive that baptism which leads
to the remission of sins, but should procure ••
another for themselves. The prophet therefore
declares, " Be astonished, O heaven, and let the
earth tremble 5 at this, because this people hath
committed two great evils : they have forsaken
Me, a living fountain, and have hewn out for
themselves broken cisterns.^ Is my holy hill
Zion a desolate rock ? For ye shall be as the
fledglings of a bird, which fly away when the
nest is removed." ^ And again saith the prophet,
" I will go before thee and make level the moun-
tains, and will break the brazen gates, and bruise
in pieces the iron bars ; and I will give thee the
secret,^ hidden, invisible treasures, that they
may know that I am the Lord God." '^ And
" He shall dwell in a lofty cave of the strong
rock." '° Furthermore, what saith He in refer-
ence to the Son ? " His water is sure ; " ye shall
see the King in His glory, and your soul shall
meditate on the fear of the Lord." '^ And again
He saith in another prophet, "The man who
doeth these things shall be like a tree planted
by the courses of waters, which shall yield its
fruit in due season ; and his leaf shall not fade,
and all that he doeth shall prosper. Not so are

' Cod. Sin. here has the singular, " one who ruminates."

2 Literally, " holy age."

3 Cod. Sin. inserts again, " rightly."
* Literally, " should build."

5 Cod. Sin. has, " confine still more," corrected to " tremble still
more."

*> Cod. Sin. has, " have dug a pit of death." See Jer. ii. 12, 13.

7 Comp. Isa. xvi. i, 2.

8 Literally, " dark." Cod. Sin. has, " of darkness."

9 Isa. xlv. 2, 3.

'° Isa. xxxiii. 16. Cod. Sin. has, " thou sh.ilt dwell."
" Cod. Sin. entirely omits the question given above, and joins
** the water is sure " to the former sentence.
'^ Isa. xxxiii. 16-18.

the ungodly, not so, but even as chaff", which the
wind sweeps away from the face of the earth.
Therefore the ungodly shall not stand in judg-
ment, nor sinners in the counsel of the just ; for
the Lord knoweth the way of the righteous, but
the way of the ungodly shall perish." '^ Mark
how He has described at once both the water and
the cross. For these words imply. Blessed are
they who, placing their trust in the cross, have
gone down into the water ; for, says He, they
shall receive their reward in due time : then He
declares, I will recompense them. But now
He saith,'-* " Their leaves shall not fade." This
meaneth, that every word which proceedeth out
of your mouth in faith and love shall tend to
bring conversion and hope to many. Again,
another prophet saith, " And the land of Jacob
shall be extolled above every land." '5 This
meaneth the vessel of His Spirit, which He shall
glorify. Further, what says He ? " And there
was a river flowing on the right, and from it
arose beautiful trees ; and whosoever shall eat
of them shall live for ever." '^ This meaneth, '^
that we indeed descend into the water full of
sins and defilement, but come up, bearing fruit
in our heart, having the fear [of God] and trust
in Jesus in our spirit. " And whosoever shall
eat of these shall live for ever." This meaneth :
Whosoever, He declares, shall hear thee speak-
ing, and believe, shall live for ever.

CHAP. XII. THE CROSS OF CHRIST FREQUENTLY

ANNOUNCED IN THE OLD TESTAMENT.

In like manner He points to the cross of Christ
in another prophet, who saith, '^ " And when shall
these things be accomplished? And the Lord
saith. When a tree shall be bent down, and again
arise, and when blood shall flow out of wood." '^
Here again you have an intimation concerning
the cross, and Him who should be crucified.
Yet again He speaks of this ~° in Moses, when
Israel was attacked by strangers. And that He
might remind them, when assailed, that it was
on account of their sins they were delivered to
death, the Spirit speaks to the heart of Moses,
that he should make a figure of the cross,-' and
of Him about to suffer thereon ; for unless they
put their trust in Him, they shall be overcome
for ever. Moses therefore placed one weapon
above another in the midst of the hill," and

13 Ps. i. 3-6.

>4 Cod. Sin has, " what meaneth? "

'5 Zeph. iii. 19.

'*> Ezek. xlvii. 12.

'7 Omitted in Cod. Sin.

'8 Cod. Sin. refers this to God, and not to the prophet.

'9 From some unknown apocryphal book. Hilgenfeld compares
Hab. ii. II.

20 Cod. Sin. reads, " He speaks to Moses."

2' Cod. .Sin. omits " and."

" Cod. Sin. reads n-uy/nij?, which must here be translated " heap "
or " mass." According to Hilgenfeld, however, nvytiri is here equiva-
lent to TTvynaxia, " a fight." The meaning would then be, that
" Moses piled weapon upon weapon in the midst of the battle,' in-
stead of " hill " ("')■)")«), as above.

THE EPISTLE OF BARNABAS.

145

standing upon it, so as to be higher than all the
people, he stretched forth his hands,' and thus
again Israel acquired the mastery. But when
again he let down his hands, they were again
destroyed. For what reason ? That they might
know that they could not be saved unless they
put their trust in Him.^ And in another prophet
He declares, "All day long I have stretched
forth My hands to an unbelieving people, and one
that gainsays My righteous way." ^ And again
Moses makes a type of Jesus, [signifying] that
it was necessary for Him to suffer, [and also]
that He would be the author of life** [to others],
whom they believed to have destroyed on the
cross 5 when Israel was falling. For since trans-
gression was committed by Eve through means
of the serpent, [the Lord] brought it to pass
that every [kind of] serpents bit them, and they
died,^ that He might convince them, that on ac-
count of their transgression they were given over
to the straits of death. Moreover Moses, when
he commanded, " Ye shall not have any graven
or molten [image] for your God," ^ did so that
he might reveal a type of Jesus. Moses then
makes a brazen serpent, and places it upon
a beam,"^ and by proclamation assembles the
people. When, therefore, they were come to-
gether, they besought Moses that he would offer
sacrifice ^ in their behalf, and pray for their re-
covery. And Moses spake unto them, saying,
" When any one of you is bitten, let him come
to the serpent placed on the pole ; and let him
hope and believe, that even though dead, it is
able to give him life, and immediately he shall
be restored." "^ And they did so. Thou hast
in this also [an indication of] the glory of
Jesus ; for in Him and to Him are all things."
What, again, says Moses to Jesus (Joshua) the
son of Nave, when he gave him '^ this name, as
being a prophet, with this view only, that all the
people might hear that the Father would reveal
all things con-^erning His Son Jesus to the son '^
of Nave? This name then being given him
when he sent him to spy out the land, he said,
"Take a book into thy hands, and write what
the Lord declares, that the Son of God will in
the last days cut off from the roots all the house
of Amalek." '■♦ Behold again : Jesus who was

' Thus standing in the form of a cross.

2 Or, as some read, " in the cross."

3 Isa. Ixv. 2.

* Cod. Sin. has, " and He shall make him alive."
5 Literally, *' the sign."

* Comp. Num. xxi. 6-9; John iii. 14-18.

7 Deut. xxvii. 15. Cod. Sin. reads, " molten or graven."
' Instead of iv Sokw, " on a beam," Cod. Sin. with other MSS. has
•VJdfois, " manifestlv," which is adopted by Hilgenfeld.
9 Cod. Sin. simply reads, " offer supplication."
'" Num. xxi. 9.
" Comp. Col. i. 16.

" Cod. Sin. has the imperative, " Put on him; " but it is connected
as above.

'3 Cod. Sin. closes the sentence with "Jesus, and inserts, " Moses
said therefore to Jesus."
'■* Ex. xvii. 14.

manifested, both by type and in the flesh,'5 is
not the Son of man, but the Son of God. Since,
therefore, they were to say that Christ was the
son ^^ of David, fearing and understanding the
error of the wicked, he saith, "The Lord said
unto my Lord, Sit at My right hand, until I
make Thine enemies Thy footstool." '^ And
again, thus saith Isaiah, "The Lord said to
Christ,'** my Lord, whose right hand I have
holden,'9 that the nations should yield obedience
before Him ; and I will break in pieces the
strength of kings." ^° Behold how David calleth
Him Lord and the Son of God.

CHAP. XIII. — CHRISTIANS, AND NOT JEWS, THE
HEIRS OF THE COVENANT.

But let us see if this people ^' is the heir, or
the former, and if the covenant belongs to us
or to them. Hear ye now what the Scripture
saith concerning the people. Isaac prayed for
Rebecca his wife, because she was barren ; and
she conceived. ^^ Furthermore also, Rebecca went
forth to inquire of the Lord ; and the Lord said
to her, " Two nations are in thy womb, and two
peoples in thy belly ; and the one people shall
surpass the other, and the elder shall serve the
younger." ^^ You ought to understand who was
Isaac, who Rebecca, and concerning what per-
sons He declared that this people should be
greater than that. And in another prophecy
Jacob speaks more clearly to his son Joseph,
saying, " Behold, the Lord hath not deprived
me of thy presence ; bring thy sons to me, that
I may bless them." ^-^ And he brought Manasseh
and Ephraim, desiring that Manasseh ^5 should
be blessed, because he was the elder. With
this view Joseph led him to the right hand of
his father Jacob. But Jacob saw in spirit the
type of the people to arise afterwards. And
what says [the Scripture] ? And Jacob changed
the direction of his hands, and laid his right
hand upon the head of Ephraim, the second
and younger, and blessed him. And Joseph
said to Jacob, " Transfer thy right hand to the
head of Manasseh,^5 for he is my first-born son." '^^
And Jacob said, " I know it, my son, I know it ;
but the elder shall serve the younger : yet he also
shall be blessed," ^^ Ye see on whom he laid^'*
[his hands], that this people should be first, and

'5 Comp. I Tim. iii. i6.

'6 That is, merely human: a reference is supposed to the Ebio-
nites.

" Ps. ex. I ; Matt. xxii. 43-45.

'* Cod. Sin. corrects " to Cyrus," as LXX.

'9 Cod. Sin. has, " he has taken hold."

20 Isa. xlv. I.

2t That is, " Christians."

22 Gren. XXV. 21.

23 Gen. XXV. 23.

2* Gen. xlviii. 11,9.

25 Cod. Sin. reads each time " Ephraim," by a -nanifest miiiake,
instead of Manasseh.

26 Gen. xlviii. 18.
2' Gen. xlviii. 19.

»« Or, " of whom he willed."

146

THE EPISTLE OF BARNABAS.

heir of the covenant. If then, still further, the
same thing was intimated through Abraham, we
reach the perfection of our knowledge. What,
(hen, says He to Abraham ? " Because thou
hast believed,' it is imputed to thee for right-
eousness : behold, I have made thee the father
of those nations who believe in the Lord while
in [a state of] uncircumcision." ^

CHAP. XIV. THE LORD H.4TH GIVEN US THE TES-
TAMENT WHICH MOSES RECEIVED AND BROKE.

Yes [it is even so] ; but let us inquire if the
Lord has really given that testament which He
swore to the fathers that He would give ^ to the
people. He did give it ; but they were not
worthy to receive it, on account of their sins.
For the prophet declares, " And Moses was fast-
ing forty days and forty nights on Mount Sinai,
that he might receive the testament of the Lord
for the people." "^ And he received from the
Lord 5 two tables, written in the spirit by the
finger of the hand of the Lord. And Moses
having received them, carried them down to give
to the people. And the Lord said to Moses,
" Moses, Moses, go down quickly ; for thy peo-
ple hath sinned, whom thou didst bring out of
the land of Eg>'pt."^ And Moses understood
that they had again ^ made molten images ; and
he threw the tables out of his hands, and the
tables of the testament of the Lord were broken.
Moses then received it, but they proved them-
selves unworthy. Learn now how tve have re-
ceived it. Moses, as a servant,** received it ; but
the Lord himself, having suffered in our behalf,
hath given it to us, that we should be the people
of inheritance. But He was manifested, in order
that they might be perfected in their iniquities,
and that we, being constituted heirs through
Him,"^ might receive the testament of thfe Lord
Jesus, who was prepared for this end, that by
His personal manifestation, redeeming our hearts
(which were already wasted by death, and given
over to the iniquity of error) from darkness. He
might by His word enter into a covenant with
us. For it is written how the Father, about to
redeem '° us from darkness, commanded Him
to prepare " a holy people for Himself. The
prophet therefore declares, " I, the Lord Thy
God, have called Thee in righteousness, and will

' Cod. Sin. has, " when alone believing," and is followed by Hil-
genfeld to this effect: " What, then, says He to Abraham, when,
alone believing, he was placed in righteousness? Behold," etc.

' Gen. XV. 6, xvii. 5; comp. Rom. iv. 3.

3 Cod. Sin. absurdly repeats " to give."

* Ex. xxiv. 18.

5 Ex. xxxi. 18.

' Ex. xxxii. 7; Deut. ix. n.

' Cod. Sin. reads, "for themselves."

' Comp. Heb. iii. 5.

9 Cod. Sin. and other MSS. read, " through Him who inherited."
*' Cod. Sin. refers this to Christ.

" Cod. Sin. reads, "be prepared." Hilgenfeld follows Cod. Sin.
so far, and reads, " For it is written how the Father commanded Him
who was to redeem us from darkness (aiiTui — A vTpu<rd/x< fos) to pre-
pare a holy people for Himself."

hold Thy hand, and will strengthen Thee ; and
I have given Thee for a covenant to the people,
for a light to the nations, to open the eyes of the
blind, and to bring forth from fetters them that
are bound, and those that sit in darkness out of
the prison-house." '^ Ye perceive, '^ then, whence
we have been redeemed. And again, the prophet
says, " Behold, I have appointed Thee as a light
to the nations, that Thou mightest be for salva-
tion even to the ends of the earth, saith the Lord
God that redeemeth thee." '■♦ And again, the
prophet saith, " The Spirit of the Lord is upon
me ; because He hath anointed me to preach
the Gospel to the humble : He hath sent me to
heal the broken-hearted, to proclaim deliverance
to the captives, and recovery of sight to the
blind ; to announce the acceptable year of the
Lord, and the day of recompense ; to comfort
all that mourn." '5

CHAP. XV. — THE FALSE AND THE TRUE SABBATH.

Further, '^ also, it is written concerning the
Sabbath in the Decalogue which [the Lord]
spoke, face to face, to Moses on Mount Sinai,
" And sanctify ye the Sabbath of the Lord with
clean hands and a pure heart." '^ And He says
in another place, " If my sons keep the Sabbath,
then will I cause my mercy to rest upon them."'**
The Sabbath is mentioned at the beginning of
the creation [thus] : " And God made in six
days the works of His hands, and made an end
on the seventh day, and rested on it, and sancti-
fied it." '9 Attend, my children, to the meaning
of this expression, "He finished in six days."
This implieth that the Lord will finish all things
in six thousand years, for a day is ^° with Him a
thousand years. And He Himself testifieth, ^'
saying, " Behold, to-day ^^ will be as a thousand
years." ^^ Therefore, my children, in six days,
that is, in six thousand years, all things will be
finished. " And He rested on the seventh day."
This meaneth : when His Son, coming [again],
shall destroy the time of the wicked man, ^* and
judge the ungodly, and change the sun, and the
moon,^5 and the stars, then shall He truly rest
on the seventh day. Moreover, He says, "Thou
shalt sanctify it with pure hands and a pure
heart." If, therefore, any one can now sanctify

'2 Isa. xlii. 6, 7.

" Cod. Sin. has, " we know."

'< Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is
here in great confusion : we have followed that given by Hefele.

'5 Isa. Ixi. I, 2.

'* Cod. Sin. reads " because," but this is corrected to " moreover."

'7 Ex. XX. 8; Deut. v. 12.

'* Jer. xvii. 24, 25.

'9 Gen. ii. 2. The Hebrew text is here followed, the Septuagint
reading " sixth " instead of " seventh."

2° Cod. Sin. reads " signifies."

2' Cod. Sin. adds, " to me."

22 Cod. Sin. reads, " The day of the Lord shall be as a thousand
years."

23 Ps. xc. 4; 2 Pet. iii. 8.

'* Cod. Sin. seems properly to omit " of the wicked man."
2* Cod. Sio. places stars before tnoon.

THE EPISTLE OF BARNABAS.

147

the day which God hath sanctified, except he is
pure in heart in all things,' we are deceived.^
Behold, therefore : ^ certainly then one properly
resting sanctifies it, when we ourselves, having
received the promise, wickedness no longer ex-
isting, and all things having been made new by
the Lord, shall be able to work righteousness/
Then we shall be able to sanctify it, having been
first sanctified ourselves.s Further, He says to
them, " Your new moons and your Sabbaths I
cannot endure." ^ Ye perceive how He speaks :
Your present Sabbaths are not acceptable to Me,
but that is which I have made, [namely this,]
when, giving rest to all things, I shall make a
beginning of the eighth day, that is, a beginning
of another world. Wherefore, also, we keep the
eighth day with joyfulness, the day also on which
Jesus rose again from the dead.^ And ** when
He had manifested Himself, He ascended into
the heavens.

CHAP. XVI. — THE SPIRITUAL TEMPLE OF GOD.

Moreover, I will also tell you concerning the
temple, how the wretched [Jews], wandering in
error, trusted not in God Himself, but in the
temple, as being the house of God. For almost
after the manner of the Gentiles they worshipped
Him in the temple.^ But learn how the Lord
speaks, when abolishing it : " Who hath meted
out heaven with a span, and the earth with his
palm ? Have not I ? " '° " Thus saith the Lord,
Heaven is My throne, and the earth My foot-
stool : what kind of house will ye build to Me,
or what is the place of My rest?" " Ye per-
ceive that their hope is vain. Moreover, He
again says, " Behold, they who have cast down
this temple, even they shall build it up again." '^
It has so happened. '3 For through their going to
war, it was destroyed by their enemies ; and now
they, as the servants of their enemies, shall re-
build it. Again, it was revealed that the city
and the temple and the people of Israel were to
be given up. For the Scripture saith, " And it
shall come to pass in the last days, that the Lord

' Cod. Sin. reads " again," but is corrected as above.

2 The meaning is, " If the Sabbaths of the Jews were the true
Sabbath, we should have been deceived by God, who demands pure
hands and a pure heart." — Hefele.

3 Cod. Sin. has, " But if not." Hilgenfeld's text of this confused
passage reads as follows: " Who then can sanctify the day which God
has sanctified, except the man who is of a pure heart ? We are de-
ceived (or mistaken) in all things. Behold, therefore," etc.

* Cod. Sin. reads, " resting aright, we shall sanctify it, having
been justified, and received the promise, iniquity no longer existing,
but all things having been made new by the Lord."

5 Cod. Sin. reads, " Shall we not then?"

*> Isa. i. 13.

' " Barnabas here bears testimony to the observance of the Lord's
Day in early times." — Hefele.

8 We here follow the punctuation of Dressel : Hefele places only a
comma between the clauses, and inclines to think that the writer im-
plies that the ascension of Christ took place on the first day of the
week.

9 That is, " they worshipped the temple instead of Him."
'° Isa. xl. 12.

'' Isa. Ixvi. I.

*2 Comp. Isa. xlix. 17 (Sept.).

'3 Cod. Sin. omits this.

will deliver up the sheep of His pasture, and
their sheep-fold and tower, to destruction." "^
And it so happened as the Lord had spoken.
Let us inquire, then, if there still is a temple of
God. There is — where He himself declared
He would make and finish it. For it is written,
" And it shall come to pass, when the week is
completed, the temple of God shall be built in
glory in the name of the Lord." '5 I find, there-
fore, that a temple does exist. Learn, then, how
it shall be built in the name of the Lord. Before
we believed in God, the habitation of our heart
was corrupt and weak, as being indeed like a
temple made with hands. For it was full of
idolatry, and was a habitation of demons, through
our doing such things as were opposed to [the
will of] God. But it shall be built, observe ye,
in the name of the Lord, in order that the tem-
ple of the Lord may be built in glory. How ?
Learn [as follows]. Having received the for-
giveness of sins, and placed our trust in the name
of the Lord, we have become new creatures,
formed again from the beginning. Wherefore
in our habitation God truly dwells in us. How ?
His word of faith ; His calling '^ of promise ;
the wisdom of the statutes ; the commands of
the doctrine ; He himself prophesying in us ;
He himself dwelling in us ; opening to us who
were enslaved by death the doors of the temple,
that is, the mouth ; and by giving us repentance
introduced us into the incorruptible temple. '? He
then, who wishes to be saved, looks not to man,'**
but to Him who dwelleth in him, and speaketh
in him, amazed at never having either heard him
utter such words with his mouth, nor himself
having ever desired to hear them.'^ This is the
spiritual temple built for the Lord.

CHAP. XVII. CONCLUSION OF THE FIRST PART OF

THE EPISTLE.

As far as was possible, and could be done
with perspicuity, I cherish the hope that, accord-
ing to my desire, I have omitted none ^° of those
things at present [demanding consideration],
which bear upon your salvation. For if I should
write to you about things future,^' ye would not
understand, because such knowledge is hid in
parables. These things then are so.

- ■» :

•* Comp. Isa. v., Jer. xxv. ; but the words do not occur in Scrip-
ture.

'5 Dan. ix. 24-27; Hagg. ii. 10.

'6 Cod. Sin. reads, " the calling."

■7 Cod. Sin. gives the clauses of this sentence separately, each
occupying a line.

■8 That is, the man who is engaged in preaching the Gospel.

■9 Such is the punctuation adopted by Hefele, Dressel, and Hil-
genfeld.

20 Cod. Sin. reads, " my soul hopes that it has not omitted any-
thing."

2' Cod. Sin., " about things present or future." Hilgenfeld's text
of this passage is as follows: " My mind and soul hopes that, accord-
ing to my desire, I have omitted none of the things that pertain to
salvation. For if I should write to you about things present or
future," etc. Hefele gives the text as above, and understands the
meaning to be, " points bearing on ihc present argument."

148

THE EPISTLE OF BARNABAS.

CHAP. XVIII. — SECOND PART OF THE EPISTLE.
THE TWO WAYS.

But let US now pass to another sort of knowl-
edge and doctrine. There are two ways of doc-
trine and authority, the one of light, and the
other of darkness. , But there is a great differ-
ence between these two ways. For over one
are stationed the light-bringing angels of God,
but over the other the angels ' of Satan. And
He indeed (i.e., God) is Lord for ever and
ever, but he (i.e., Satan) is prince of the time ^
of iniquity.

CHAP. XIX.

•THE WAV OF LIGHT.

The way of light, then, is as follows. If any
one desires to travel to the appointed place, he
must be zealous in his works. The knowledge,
therefore, which is given to us for the purpose of
walking in this way, is the following. Thou
shalt love Him that created thee : ^ thou shalt
glorify Him that redeemed thee from death.
Thou shalt be simple in heart, and rich in spirit.
Thou shalt not join thyself to those who walk in
the way of death. Thou shalt hate doing what
is unpleasing to God : thou shalt hate all hypoc-
risy. Thou shalt not forsake the commandments
of the Lord. Thou shalt not exalt thyself, but
shalt be of a lowly mind.'' Thou shalt not take
glory to thyself. Thou shalt not take evil coun-
sel against thy neighbour. Thou shalt not allow
over-boldness to enter into thy soul.s Thou
shalt not commit fornication : thou shalt not
commit adultery : thou shalt not be a corrupter
of youth. Thou shalt not let the word of God
issue from thy dips with any kind of impurity.^
'I'hou shalt not accept persons when thou reprov-
est any one for transgression. Thou shalt be
meek : thou shalt be peaceable. Thou shalt
tremble at the words which thou hearest.7
Thou shalt not be mindful of evil against thy
brother. Thou shalt not be of doubtful mind ^
as to whether a thing shall be or not. Thou
shalt not take the name'^ of the Lord in vain.
Thou shalt love thy neighbour more than thine
own soul.'° Thou shalt not slay the child by
procuring abortion ; nor, again, shalt thou destroy
it after it is bom. Thou shalt not withdraw thy
hand from thy son, or from thy daughter, but from
their infancy thou shalt teach them the fear of
the Lord." Thou shalt not covet what is thy

' Comp. 2 Cor. xii. 7.

* Cod. Sin. reads, " of the present time of iniquity."

s Cod. Sin. inserts, " Thou shalt fear Him that formed thee."

* Cod. Sin. adds, " in all things."

5 Literally, " shalt not give insolence to thy soul."

* " That IS, while proclaiming the Gospel, thou shalt not in any
way be of corrupt morals." — Hefele.

^ Isa. Ixvi. 2. All the preceding clauses are given in Cod. Sin. in
distinct lines.

* Comp. James i. 8.

9 Cod. Sin. has " thy name," bat this is corrected as above.
■° Cod. Sin. corrects to, " as thine own soul."
«" Cod. Sin. has, " of G.xl."

neighbour's, nor shalt thou be avaricious. Thou
shalt not be joined in soul with the haughty, but
thou shalt be reckoned with the righteous and
lowly. Receive thou as good things the trials "
which come upon thee.'^ Thou shalt not be of
double mind or of double tongue,'^ for a double
tongue is a snare of death. Thou shalt be sub-
ject '5 to the Lord, and to [other] masters as the
image of God, with modesty and fear. Thou-.^
shalt not issue orders with bitterness to thy maid-
servant or thy man-servant, who trust in the same
[God '^], lest thou shouldst not '7 reverence that
God who is above both ; for He came to call
men not according to their outward appearance, '**
but according as the Spirit had prepared them."'
Thou shalt communicate in all things with thy
neighbour ; thou shalt not call ^^ things thine
own ; for if ye are partakers in common of
things which are incorruptible,^' how much more
[should you be] of those things which are cor-
ruptible ! ^^ Thou shalt not be hasty with thy
tongue, for the mouth is a snare of death. As
far as possible, thou shalt be pure in thy soul.
Do not be ready to stretch forth thy hands to
take, whilst thou contractest them to give.
Thou shalt love, as the apple of thine eye, every
one that speaketh to thee the word of the Lord.
Thou shalt remember the day of judgment,
night and day. Thou shalt seek out every day
the faces of the saints,^^ either by word examin-
ing them, and going to exhort them, and medi-
tating how to save a soul by the word,^-* or by
thy hands thou shalt labour for the redemption
of thy sins. Thou shalt not hesitate to give, :^
nor murmur when thou givest. " Give to every'
one that asketh thee," -5 and thou shalt know
who is the good Recompenser of the reward.
Thou shalt preserve what thou hast received [in
charge], neither adding to it nor taking from it.
To the last thou shalt hate the wicked ^" [one].^^
Thou shalt judge righteously. Thou shalt not
make a schism, but thou shalt pacify those that
contend by bringing them together. Thou shalt

'2 " Difficulties," or " troubles."

'3 Cod. Sin. adds, " knowing that without God nothing happens."

'< Cod. Sin. has " talkative," and omits the following clause.

'S Cod. Sin. has, " Thou shalt be subject (i/7roTay>)OT) — untouched
by the corrector) to masters as a type of God."

"> Inserted in Cod. Sin.

■'' Cod. Sin. has, " they should not."

'8 Comp. Eph. vi. p.

■9 Comp. Rom. viii. 29, 30.

2° Cod. Sin. has, " and not call."

2' Cod. Sin. has, " in that which is incorruptible."

" Cod. Sin. has, " in things that are subject to death," but is «4)r»
rected as above.

2i Or, " the persons of the saints." Cod. Sin. omits this clause,
but it is added by a corrector.

2* The text is here confused in all the editions; we have followed
that of Dressel. Cod. Sin. is defective. Hllgenfeld's text reads,
" Thou shalt seek out every d.ay the faces of the saints, either labour-
ing by word and going to exhort them, and meditating to save a soul
by the word, or by thy hands thou shalt labour for the redemption of
thy sins" — almost identical with that given above.

*5 Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30
but it is added by a corrector.

** Cod. Sin. has, " hate evil."

w Cod. Sin. inscrU " and."

THE EPISTLE OF BARNABAS.

149

confess thy sins. Thou shalt not go to prayer
with an evil conscience. This is the way of
light.'

CHAP. XX. THE WAY OF DARKNESS.

But the way of darkness ^ is crooked, and full
of cursing ; for it is the way of eternal ^ death
with punishment, in which way are the things
that destroy the soul, viz., idolatry, over-con-
fidence, the arrogance of power, hypocrisy,
double-heartedness, adultery, murder, rapine,
haughtiness, transgression,"* deceit, malice, self-
sufficiency, poisoning, magic, avarice, 5 want of
the fear of God. [In this way, too,] are those
who persecute the good, those who hate truth,
those who love falsehood, those who know not
the reward of righteousness, those who cleave
not to that which is good, those who attend not
with just judgment to the widow and orphan,
those who watch not to the fear of God, [but
incUne] to wickedness, from whom meekness
and patience are far off ; persons who love vanity,
follow after a reward, pity not the needy, labour
not in aid of him who is overcome with toil ;
who are prone to evil-speaking, who know not
Him that made them, who are murderers of
children, destroyers of the workmanship of God ;
who turn away him that is in want, who oppress
the afflicted, who are advocates of the rich, who
are unjust judges of the poor, and who are in
every respect transgressors.

CHAP. XXI.

• CONCLUSION.

It is well, therefore,^ that he who has learned
the judgments of the Lord, as many as have
been written, should walk in them. For he who
keepeth these shall be glorified in the kingdom

' Cod. Sin. omits this clause: it Jxinserted by a corrector.

2 Literally, " of the Black One.

3 Cod. Sin. joins " eternal " with way, instead of death.
* Cod. Sin. reads " transgressions."

5 Cod. Sin. omits " magic, avarice."

6 Cod. Sin. omits " therefore."

of God ; but he who chooseth other things "^
shall be destroyed with his works. On this
account there will be a resurrection,* on this
account a retribution. I beseech you who are
superiors, if you will receive any counsel of my
good-will, have among yourselves those to whom
you may show kindness : do not forsake them.
For the day is at hand on which all things shall
perish with the evil [one]. The Lord is near,
and His reward. Again, and yet again, I be-
seech you : be good lawgivers '' to one another ;
continue faithful counsellors of one another ;
take away from among you all hypocrisy. And
may God, who ruleth over all the world, give to
you wisdom, intelligence, understanding, knowl-
edge of His judgments,'^ with patience. And
be ye " taught of God, inquiring diligently what
the Lord asks from you ; and do it that ye may
be safe in the day of judgment.'^ And if you
have any remembrance of what is good, be
mindful of me, meditating on these things, in
order that both my desire and watchfulness may
result in some good. I beseech you, entreating
this as a favour. While yet you are in this fair
vessel, '3 do not fail in any one of those things,'*
but unceasingly seek after them, and fulfil every
commandment; for these things are worthy. '5
Wherefore I have been the more earnest to
write to you, as my ability served,'^ that I might
cheer you. Farewell, ye children of love and
peace. The Lord of glory and of all grace be
with your spirit. Amen.'^

7 The things condemned in the previous chapter.

8 Cod. Sin. has " resurrections," but is corrected as above.

9 Cod. Sin. has, " lawgivers of good things."
•° Cod. Sin. omits the preposition.

" Cod. Sin. omits this.

'^ Cod. Sin. reads, " that ye may be found in the day of judgment,"
which Hilgenfeld adopts.

" Literally, " While yet the good vessel is with you," i.e., as long
as you are in the body.

'■* Cod. Sin. reads, " fail not in any one of yourselves," which is
adopted by Hilgenfeld.

'S Corrected in Cod. Sin. to, " it is worthy."

16 Cod. Sin. omits this clause, but it is inserted by the corrector.

'7 Cod. Sin. omits " Amen," and adds at the close, " Epistle of
Barnabas."

INTRODUCTORY NOTE

TO THE

FRAGMENTS OF PAPIAS.

[a.d. 70-155.] It seems unjust to the holy man of whose comparatively large contributions to
early Christian literature such mere relics have been preserved, to set them forth in these ver-
sions, unaccompanied by the copious annotations of Dr. Routh. If even such crumbs from his
table are not by any means without a practical value, with reference to the Canon and other
matters, we may well credit the testimony (though disputed) of Eusebius, that he was a learned
man, and well versed in the Holy Scripture. ' All who name poor Papias are sure to do so with
the apologetic qualification of that historian, that he was of slender capacity. Nobody who attrib-
utes to him the millenarian fancies, of which he was but a narrator, as if these were the characteris-
tics rather than the blemishes of his works, can fail to accept this estimate of our author. But more
may be said when we come to the great name of Irenaeus, who seems to make himself responsible
for them. ^

Papias has the credit of association with Polycarp, in the friendship of St. John himself, and of
" others who had seen the Lord." He is said to have been bishop of Hierapolis, in Phrygia, and
to have died about the same time that Polycarp suffered ; but even this is questioned. So little
do we know of one whose lost books, could they be recovered, might reverse the received judgment,
and establish his claim to the disputed tribute which makes him, like Apollos, " an eloquent man,
and mighty in the Scriptures."

The following is the original Introductory Notice : —

The principal information in regard to Papias is given in the extracts made among the frag-
ments from the works of Irenaeus and Eusebius. He was bishop of the Church in Hierapolis, a
city of Phrygia, in the first half of the second century. Later writers affirm that he suffered mar-
tyrdom about A.D. 1 63 ; some saying that Rome, others that Pergamus, was the scene of his
death.

He was a hearer of the Apostle John, and was on terms of intimate intercourse with many
who had known the Lord and His apostles. From these he gathered the floating traditions in
regard to the sayings of our Lord, and wove them into a production divided into five books. This
work does not seem to have been confined to an exposition of the sayings of Christ, but to have
contained much historical information.

' See Lardner, ii. p. 119.

* Against Heresies, book v. chap, xxxiii. See the prudent note of Canon Robertson (^History of the Christ. Church, vol. i. p. 116).

152 INTRODUCTORY NOTE.

Eusebius ' speaks of Papias as a man most learned in all things, and well acquainted with the
Scriptures. In another passage ^ he describes him as of small capacity. The fragments of Papias
are translated from the text given in Routh's Reliquice Sacrce, vol. i. ^

' Hist. EccL, iii. 39.

* Ibid.

i [Where th« fragments with learned annotations and elucidations fill forty-four pages.]

FRAGMENTS OF PAPIAS.

FROM THE EXPOSITION OF THE ORACLES OF THE

LORD.'

[The writings of Papias in common circulation
are five in number, and these are called an Ex-
position of the Oracles of the Lord. Irenseus
makes mention of these as the only works writ-
ten by him, in the following words : " Now
testimony is borne to these things in writing by
Papias, an ancient man, who was a hearer of
John, and a friend of Polycarp, in the fourth
of his books ; for five books were composed by
him." Thus wrote Irenaeus. Moreover, Papias
himself, in the introduction to his books, makes
it manifest that he was not himself a hearer and
eye-witness of the holy apostles ; but he tells us
that he received the truths of our religion ^ from
those who were aquainted with them [the apos-
tles] in the following words :]

But I shall not be unwilling to put down,
along with my interpretations, ^ whatsoever in-
structions I received with care at any time from
the elders, and stored up with care in my mem-
ory, assuring you at the same time of their truth.
For I did not, like the multitude, take pleasure
in those who spoke much, but in those who
taught the truth ; nor in those who related
strange commalndments,'* but in those who re-
hearsed the commandments given by the Lord
to faith, 5 and proceeding from truth itself. If,
then, any one who had attended on the elders
came, I asked minutely after their sayings, —
what Andrew or Peter said, or what was said by
Philip, or by Thomas, or by James, or by John,
or by Matthew, or by any other of the Lord's
disciples : which things ^ Aristion and the pres-

' This fragment is found in Eusebius, Hist. EccL, iii. 39.

2 Literally, " the things of faith."

3 Papias states that he will give an exact account of what the
elders said ; and that, in addition to this, he will accompany this ac-
count with an explanation of the meaning and import of the statements.

* Literally, " commandments belonging to others," and therefore
strange and novel to the followers of Christ.

5 Given to faith has been variously understood. Either not
stated in direct language, but like parables given in figures, so that
only the faithful could understand; or entrusted to faith, that is, to
those who were possessed of faith, the faithful.

* Which things: this is usually translated, "what Aristion and
John say; " and the translation is admissible. But the words more
naturally mean, that John and Aristion, even at the time of his
writing, were telling him some of the sayings of the Lord.

byter John, the disciples of the Lord, say. For
I imagined that what was to be got from books
was not so profitable to me as what came from
the living and abiding voice,

[The early Christians] called those who prac-
tised a godly guilelessness^ children, [as is stated
by Papias in the first book of the Lord's Exposi-
tions, and by Clemens Alexandrinus in his
PcBdagogue^

III.9

Judas walked about in this world a sad '° ex-
ample of impiety ; for his body having swollen
to such an extent that he could not pass where
a chariot could pass easily, he was crushed by
the chariot, so that his bowels gushed out."

IV."

[As the elders who saw John the disciple of
the Lord remembered that they had heard from
him how the Lord taught in regard to those
times, and said] : " The days will come in which
vines shall grow, having each ten thousand
branches, and in each branch ten thousand twigs,
and in each true twig ten thousand shoots, and
in every one of the shoots ten thousand clusters,
and on every one of the clusters ten thousand
grapes, and every grape when pressed will give
five-and-twenty metretes of wine. And when
any one of the saints shall lay hold of a cluster,
another shall cry out, ' I am a better cluster,
take me ; bless the Lord through me.' In like
manner, [He said] that a grain of wheat would

7 This fragment is found in the Scholia of Maximus on the works
of Dionysius the Areopagite.

8 Literally, " a guilelessness according to God."

9 This fragment is found in CEcumenius.
>° Literally, " great."

" Literally, " were emptied out." Theophylact, after quoting
this passage, adds other particulars, as if they were derived from
Papias. [But see Routh, i. pp. 26, 27.] He says that Judas 's eyes
were so swollen that they could not see the light; that they were so
sunk that they could not be seen, even by the optical instruments of
physicians; and that the rest of his body was covered with run-
nings and worms. He further states, that he died in a solitary spot,
which was left desolate until his time; and no one could pass the
place without stopping up his nose with his hands.

'2 From Irenseus, Htrr., v. 32. [Hearsay at second-hand, and
handed about among many, amounts to nothing as evidence. Note
the reports of sermons, also, as they appear in our daily Journals.
Whose reputation can survive if such be credited ? ]

»53 ^

154

FRAGMENTS OF PAPIAS.

produce ten thousand ears, and that every ear
would have ten thousand grains, and every grain
would yield ten pounds of clear, pure, fine flour;
and that apples, and seeds, and grass would
produce in similar proportions ; and that all ani-
mals, feeding then only on the productions of
the earth, would become peaceable and harmo-
nious, and be in perfect subjection to man." '
[Testimony is borne to these things in writing
by Papias, an ancient man, who was a hearer
of John and a friend of Polycarp, in the fourth of
his books ; for five books were composed by
him. And he added, saying, "Now these
things are credible to believers. And Judas
the traitor," says he, "not believing, and ask-
ing, ' How shall such growths be accomplished
by the Lord ? ' the Lord said, ' They shall see
who shall come to them.' These, then, are the
times mentioned by the prophet Isaiah : ' And
the wolf shall lie down with the lamb,' etc.
(Isa. xi. 6ff.)."]

v."

As the presbyters say, then^ those who are
deemed worthy of an abode in heaven shall go
there, others shall enjoy the delights of Paradise,
and others shall possess the splendour of the
city ; '• for everywhere the Saviour will be seen,
according as they shall be worthy who see Him.
But that there is this distinction between the
habitation of those who produce an hundred-
fold, and that of those who produce sixty-fold,
and that of those who produce thirty-fold ; for the
first will be taken up into the heavens, the sec-
ond class will dwell in Paradise, and the last will
inhabit the city ; and that on this account the
Lord said, " In my Father's house are many
mansions : " 5 for all things belong to God, who
supplies all with a suitable dwelling-place, even
as His word says, that a share is given to all by
the Father,'^ according as each one is or shall be
worthy. And this is the couch ? in which they
shall recline who feast, being invited to the wed-
ding. The presbyters, the disciples of the
ai)Ostles, say that this is the gradation and ar-
rangement of those who are saved, and that they
advance through steps of this nature ; and that,
moreover, they ascend through the Spirit to the
Son, and through the Son to the Father ; and
that in due time the Son will yield up His work
to the Father, even as it is said by the apostle,
" For He must reign till He hath put all enemies
under His feet. The last enemy that shall be

" [See Grabe, a^ud Routh, i. 29.]

* This fragment is found in Irenseus, Hctr., v. 36; but it is a mere
guess that the saying of the presbyters is taken from the work of
Papias.

3 In the future state.

* The new Jerusalem on earth.

5 John xiv. 2.

6 Commentators suppose that the refeKnce here is to Matt. xx. 23.
^ Matt. xxii. lo.

destroyed is death." * For in the times of the
kingdom the just man who is on the earth shall
forget to die. " But when He saith all things
are put under Him, it is manifest that He is
excepted which did put all things under Him.
And when all things shall be subdued unto
Him, then shall the Son also Himself be subject
unto Him that put all things under Him, that
God may be all in all." 9

VI."''

[Papias, who is now mentioned by us, affirms
that he received the sayings of the apostles from
those who accompanied them, and he moreover
asserts that he heard in person Aristion and the
presbyter John." Accordingly he mentions them
frequently by name, and in his writings gives
their traditions. Our notice of these circum-
stances may not be without its use. It may also
be worth while to add to the statements of
Papias already given, other passages of his in
which he relates some miraculous deeds, stating
that he acquired the knowledge of them from
tradition. The residence of the Apostle Philip
with his daughters in Hierapolis has been men-
tioned above. We must now point out how
Papias, who lived at the same time, relates that
he had received a wonderful narrative from the
daughters of Philip. For he relates that a dead
man was raised to life in his day.'^ He also men-
tions another miracle relating to Justus, surnamed
Barsabas, how he swallowed a deadly poison, and
received no harm, on account of the grace of
the Lord. The same person, moreover, has set
down other things as coming to him from unwrit-
ten tradition, amongst these some strange para-
bles and instructions of the Saviour, and some
other things of a more fabulous nature.'^ Amongst
these he says that there will be a millennium
after the resurrection from the dead, when the
personal reign of Christ will be established on
this earth. He moreover hands down, in his own
writing, other narratives given by the previously
mentioned Aristion of the Lord's sayings, and
the traditions of the presbyter John. For infor-
mation on these points, we can merely refer our
readers to the books themselves ; but now, to the
extracts already made, we shall add, as being a
matter of primary importance, a tradition re-
garding Mark who wrote the Gospel, which he
[Papias] has given in the following words] : And
the presbyter said this. Mark having become the

* I Cor. XV. 25, 26.
9 I Cor. XV. 27, 28.

'° From Eusebius, Hist. Ecc!., iii. 39.

" [A certain presbyter, of whom see Apost. Constitutions, vii. 46,
where he is said to have been ordained by St. John, the Evangelist.]

'^ " In his day " may mean " in the days of Papias," or " in the
days of Philip." As the narrative came from the daughters of
Philip, it is more likely that Philip's days are meant.

'5 [Again, note the reduplicated hearsay. Not even Irenaeus,
much less Eusebius, should be accepted, otherwise than as retailing
vague reports.]

FRAGMENTS OF PAPIAS.

155

interpreter of Peter, wrote down accurately what-
soever he remembered. It was not, however, in
exact order that he related the sayings or deeds
of Christ. For he neither heard the Lord nor
accompanied Him. But afterwards, as I said,
he accompanied Peter, who accommodated his
instructions to the necessities [of his hearers],
but with no intention of giving a regular narrative
of the Lord's sayings. Wherefore Mark made no
mistake in thus writing some things as he remem-
bered them. For of one thing he took especial
care, not to omit anything he had heard, and
not to put anything fictitious into the statements.
[This is what is related by Papias regarding
Mark ; but with regard to Matthew he has made
the following statements ] : Matthew put together
the oracles [of the Lord] in the Hebrew lan-
guage, and each one interpreted them as best
he could. [The same person uses proofs from
the First Epistle of John, and from the Epistle
of Peter in like manner. And he also gives an-
other story of a woman ' who was accused of
many sins before the Lord, which is to be found
in the Gospel according to the Hebrews.]

VII.='

Papias thus speaks, word for word : To some
of them [angels] He gave dominion over the
arrangement of the world, and He commissioned
them to exercise their dominion well. A7id he
says, imtnediately after this : but it happened
that their arrangement came to nothing.^

VIII.*

With regard to the inspiration of the book

' Rufinus supposes this stoiy to be the same as that now found in
the textus receptus of John's Gospel, viii. i-ii, — the woman taken
in adultery.

2 This extract is made from Andreas Caesariensis, [Bishop of
Caesarea in Cappadocia, circiter, a.d 500]-

3 That is, that government of the world's affairs was a failure.
An ancient writer takes raf is to mean the arraying of the evil an-
gels in battle against God.

* This also is taken from Andreas Caesariensis. [See Lardner,
Yol. V. 77.]

(Revelation), we deem it superfluous to add
another word ; for the blessed Gregory Theolo-
gus and Cyril, and even men of still older date,
Papias, Irenaeus, Methodius, and Hippolytus,
bore entirely satisfactory testimony to it.

IX.s

Taking occasion from Papias of Hierapolis,
the illustrious, a disciple of the apostle who
leaned on the bosom of Christ, and Clemens,
and Pantsenus the priest of [the Church] of the
Alexandrians, and the wise Ammonius, the an-
cient and first expositors, who agreed with each
other, who understood the work of the six days
as referring to Christ and the whole Church.

X.6

(i.) Mary the mother of the Lord; (2.)
Mary the wife of Cleophas or Alphaeus, who was
the mother of James the bishop and apostle,
and of Simon and Thaddeus, and of one Joseph ;
(3.) Mary Salome, wife of Zebedee, mother of
John the evangelist and James ; (4.) Mary Mag-
dalene. These four are found in the Gospel.
James and Judas and Joseph were sons of an
aunt (2) of the Lord's. James also and John
were sons of another aunt (3) of the Lord's.
Mary (2), mother of James the Less and Joseph,
wife of Alphgeus was the sister of Mary the mother
of the Lord, whom John names of Cleophas,
either from her father or from the family of the
clan, or for some other reason. Mary Salome
(3) is called Salome either from her husband
or her village. Some affirm that she is the same
as Mary of Cleophas, because she had two
husbands.

5 This fragment, or rather reference, is taken from Anastasius
Sinaita. Routh gives, as another fragment, the repetition of the
same statement by Anastasius.

^ This fragment was found by Grabe in a MS. of the Bodleian
Library, with the inscription on the margin, " Papia." Westcott
states that it forms part of a dictionary written by " a mediaeval
Papias. [He seems to have added the words, " Maria is called
Illuminatrix , or Star of the Sea," etc, a middle-age device.] The
dictionary exists in MS. both at Oxford and Cambridge."

JUSTIN MARTYR.

INTRODUCTORY NOTE

TO THB

FIRST APOLOGY OF JUSTIN MARTYR.

[a.d. 110-165.] Justin was a Gentile, but bom in Samaria, near Jacob's well. He must have
been well educated : he had travelled extensively, and he seems to have been a person enjoying at
least a competence. After trying all other systems, his elevated tastes and refined perceptions made
him a disciple of Socrates and Plato. So he climbed towards Christ. As he himself narrates the
story of his conversion, it need not be anticipated here. What Plato was feeling after, he found in
Jesus of Nazareth. The conversion of such a man marks a new era in the gospel history. The sub-
apostolic age begins with the first Christian author, — the founder of theological literature. It
introduced to mankind, as the mother of true philosophy, the despised teaching of those Galileans
to whom their Master had said, " Ye are the light of the world."

And this is the epoch which forced this great truth upon the attention of contemplative minds.
It was more than a hundred years since the angels had sung " Good-will to men ; " and that song
had now been heard for successive generations, breaking forth from the lips of sufferers on the
cross, among lions, and amid blazing faggots. Here was a nobler Stoicism that needed interpreta-
tion. Not only choice spirits, despising the herd and boasting of a loftier intellectual sphere,
were its professors ; but thousands of men, women, and children, withdrawing themselves not
at all from the ordinary and humble lot of the people, were inspired by it to live and die heroi-
cally and sublimely, — exhibiting a superiority to revenge and hate entirely unaccountable, praying
for their enemies, and seeking to glorify their God by love to their fellow-men.

And in spite of Gallios and Neros alike, the gospel was dispelling the gross darkness. Of
this, Pliny's letter to Trajan is decisive evidence. Even in Seneca we detect reflections of the day-
break. Plutarch writes as never a Gentile could have written until now. Plato is practically sur-
passed by him in his thoughts upon the " delays ' of the Divine Justice." Hadrian's address to
his soul, in his dying moments, is a tribute to the new ideas which had been sown in the popular
mind. And now the Antonines, impelled by something in the age, came forward to reign as
" philosophers." At this moment, Justin Martyr confronts them like a Daniel. The " little stone "
smites the imperial image in the face, not yet " in the toes." He tells the professional philoso-
phers on a throne how false and hollow is all wisdom that is not meant for all humanity, and that
is not capable of leavening the masses. He exposes the impotency of even Socratic philosophy :
he shows, in contrast, the force that works in the words of Jesus ; he points out their regenerating
power. It is the mission of Justin to be a star in the West, leading its Wise Men to the cradle
of Bethlehem.

' See Amyot's translation, and a more modem one by De Maistre {^CEuvres , vol. ii. Paris, 1833). An edition of Tke Delays (the
original, with notes by Professor Hackett) has appeared in America (Andover, circ, 1842), and is praised by Tayler Lewis.

«59

i6o INTRODUCTORY NOTE.

The writings of Justin are deficient in charms of style ; and, for us, there is something the reverse
of attractive in the forms of thought which he had learned from the philosophers.' If Plato had
left us nothing but the Timsus, a Renan would doubdess have reproached him as of feeble in-
tellectual power. So a dancing-master might criticise the movements of an athlete, or the writhings
of St. Sebastian shot with arrows. The practical wisdom of Justin using the rhetoric of his times,
and discomfiting false philosophy with its own weapons, is not appreciated by the fastidious
Parisian. But the manly and heroic pleadings of the man, for a despised people with whom he
had boldly identified himself; the intrepidity with which he defends them before despots, whose mere
caprice might punish him with death ; above all, the undaunted spirit with which he exposes the
shame and absurdity of their inveterate superstition and reproaches the memory of Hadrian whom
Antoninus had deified, as he had deified Antinous of loathsome history, — these are characteristics
which every instinct of the unvitiated soul delights to honour. Justin cannot be refuted by a
sneer.

He wore his philosopher's gown after his conversion, as a token that he had attained the only
true philosophy. And seeing, that, after the conflicts and tests of ages, it is the only philosophy
that lasts and lives and triumphs, its discoverer deserves the homage of mankind. Of the philo-
sophic gown we shall hear again when we come to TertuUian.^

The residue of Justin's history may be found in " The Martyrdom " and other pages soon to
follow, as well as in the following Introductory Note of the able translators, Messrs. Dods and
Reith : —

Justin Martyr was born in Flavia Neapolis, a city of Samaria, the modem Nablous. The
date of his birth is uncertain, but may be fixed about a.d. 114. His father and grandfather were
probably of Roman origin. Before his conversion to Christianity he studied in the schools of
the philosophers, searching after some knowledge which should satisfy the cravings of his soul.
At last he became acquainted with Christianity, being at once impressed with the extraordinary
fearlessness which the Christians displayed in the presence of death, and with the grandeur,
stability, and truth of the teachings of the Old Testament. From this time he acted as an
evangelist, taking every opportunity to proclaim the gospel as the only safe and certain philo-
sophy, the only way to salvation. It is probable that he travelled much. We know that he was
some time in Ephesus, and he must have lived for a considerable period in Rome. Probably he
settled in Rome as a Christian teacher. While he was there, the philosophers, especially the
Cynics, plotted against him, and he sealed his testimony to the truth by martyrdom.

The principal facts of Justin's life are gathered from his own writings. There is little clue to
dates. It is agreed on all hands that he lived in the reign of Antoninus Pius, and the testimony
of Eusebius and most credible historians renders it nearly certain that he suffered martyrdom in
the reign of Marcus Aurelius. The Chronicon Paschale gives as the date 165 a.d.

The writings of Justin Martyr are among the most important that have come down to us from
the second century. He was not the first that wrote an Apology in behalf of the Christians, but
his Apologies are the earliest extant. They are characterized by intense Christian fervour, and
they give us an insight into the relations existing between heathens and Christians in those days.
His other principal writing, the Dialogue with Trypho, is the first elaborate exposition of the
reasons for regarding Christ as the Messiah of the Old Testament, and the first systematic attempt
to exhibit the false position of the Jews in regard to Christianity.

Many of Justin's writings have perished. Those works which have come to us bearing his
name have been divided into three classes.

" He quotes Plato's reference, e.g., to the X. ; but the Orientals delighted in such conceits. Compare the Hebrew critics on the H (»"
G«n. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838.

» It survives in the pulpits of Christendom — Greek, Latin, Anglican, Lutheran, etc. — to this day, in slightly different forms.

INTRODUCTORY NOTE. i6i

The first class embraces those which are unquestionably genuine, viz. the two Apologies, and
the Dialogue with Trypho. Some critics have urged objections against Justin's authorship of the
Dialogue ; but the objections are regarded now as possessing no weight.

The second class consists of those works which are regarded by some critics as Justin's, and
by others as not his. They are : i. An Address to the Greeks ; 2. A Hortatory Address tD the
Greeks; 3. On the Sole Government of God; 4. An Epistle to Diognetus ; 5. Fragments from
a work on the Resurrection; 6. And other Fragments. Whatever difficulty there may be in
settling the authorship of these treatises, there is but one opinion as to their earliness. The latest
of them, in all probability, was not written later than the third century.

The third class consists of those that are unquestionably not the works of Justin. These are :
I. An Exposition of the True Faith; 2. Replies to the Orthodox; 3. Christian Questions to
Gentiles; 4. Gentile Questions to Christians; 5. Epistle to Zenas and Serenus ; and 6. A Refu-
tation of certain Doctrines of Aristotle. There is no clue to the date of the two last. There can
be no doubt that the others were written after the Council of Nicaea, though, immediately after
the Reformation, Calvin and others appealed to the first as a genuine writing of Justin's.

There is a curious question connected with the Apologies of Justin which have come down to
us. Eusebius mentions two Apologies, — one written in the reign of Antoninus Pius, the other
in the reign of Marcus Aurelius. Critics have disputed much whether we have these two Apolo-
gies in those now extant. Some have maintained, that what is now called the Second Apology
was the preface of the first, and that the second is lost. Others have tried to show, that the so-
called Second Apology is the continuation of the first, and that the second is lost. Others have
supposed that the two Apologies which we have are Justin's two Apologies, but that Eusebius was
wrong in affirming that the second was addressed to Marcus Aurelius ; and others maintain, that
we have in our two Apologies the two Apologies mentioned by Eusebius, and that our first is his
first, and our second his second.

. THE FIRST APOLOGY OF JUSTIN.

CHAP. I. — ADDRESS.

To the Emperor Titus ^lius Adrianus Anto-
ninus Pius Augustus Caesar, and to his son
Verissimus the Philosopher, and to Lucius the
Philosopher, the natural son of Caesar, and the
adopted son of Pius, a lover of learning, and to
the sacred Senate, with the whole People of the
Romans, I, Justin, the son of Priscus and grand-
son of Bacchius, natives of Flavia Neapolis in
Palestine, present this address and petition in be-
half of those of all nations who are unjustly hated
and wantonly abused, myself being one of them.

CHAP. II. JUSTICE DEMANDED.

Reason directs those who are truly pious and
philosophical to honour and love only what is
true, declining to follow traditional opinions,' if
these be worthless. For not only does sound
reason direct us to refuse the guidance of those
who did or taught anything wrong, but it is in-
cumbent on the lover of truth, by all means, and
if death be threatened, even before his own life,
to choose to do and say what is right. Do you,
then, since ye are called pious and philosophers,
guardians of justice and lovers of learning, give
good heed, and hearken to my address ; and if
ye are indeed such, it will be manifested. For
we have come, not to flatter you by this writing,
nor please you by our address, but to beg that
you pass judgment, after an accurate and search-
ing investigation, not flattered by prejudice or
by a desire of pleasing superstitious men, nor
induced by irrational impulse or evil rumours
which have long been prevalent, to give a decis-
ion which will prove to be against yourselves.
For as for us, we reckon that no evil can be
done us, unless we be convicted as evil-doers,
or be proved to be wicked men; and you,
you can kill, but not hurt us.

CHAP. III. — CLAIM OF JUDICIAL INVESTIGATION.

But lest any one think that this is an unrea-
sonable and reckless utterance, we demand that
the charges against the Christians be investi-

' Literally, " the opinions of the ancients."

gated, and that, if these be substantiated, they
be punished as they deserve ; [or rather, indeed,
we ourselves will punish them.] ^ But if no one
can convict us of anything, true reason forbids
you, for the sake of a wicked rumour, to wrong
blameless men, and indeed rather yourselves,
who think fit to direct affairs, not by judgment,
but by passion. And every sober-minded per-
son will declare this to be the only fair and
equitable adjustment, namely, that the subjects
render an unexceptional account of their own
life and doctrine ; and that, on the other hand,
the rulers should give their decision in obe-
dience, not to violence and tyranny, but to piety
and philosophy. For thus would both rulers
and ruled reap benefit. For even one of the
ancients somewhere said, "Unless both rulers
and ruled philosophize, it is impossible to make
states blessed." 3 It is our task, therefore, to
afford to all an opportunity of inspecting our life
and teachings, lest, on account of those who are
accustomed to be ignorant of our affairs, we
should incur the penalty due to them for mental
blindness ; ^ and it is your business, when you
hear us, to be found, as reason demands, good
judges. For if, when ye have learned the truth,
you do not what is just, you will be before God
without excuse.

CHAP. IV. CHRISTIANS UNJUSTLY CONDEMNED

FOR THEIR MERE NAME.

By the mere application of a name, nothing is
decided, either good or evil, apart from the ac-
tions implied in the name ; and indeed, so far
at least as one may judge from the name we are
accused of, we are most excellent people, s But

2 Thirlby regarded the clause in brackets as an interpolation.
There is considerable variety of opinion as to the exact meaning of
the words amongst those who regard them as genuine.

3 Plat. J?ep., V. i8.

* That is to say, if the Christians refused or neglected to make
their real opinions and practices known, they would share the guilt of
those whom they thus kept in darkness.

5 Justin avails himself here of the similarity in sound of the words
Xpto-To? (Christ) and xPICto? (good, worthy, e.vcellent). The play
upon these words is kept up throughout this paragraph, and cannot
be always represented to the English reader. [But Justin was merely
quoting and using, ad hominein, the popular blunder of which Sueto-
nius {Life of Claudius, cap. 25) gives us an example, " impulsore
Ckresto." It will be observed again in others of these Fathers J

163

1 64

THE FIRST APOLOGY OF JUSTIN.

as we do not think it just to beg to be acquitted on
account of the name, if we be convicted as evil-
doers, so, on the other hand, if we be found to
have committed no offence, either in the matter
of thus naming ourselves, or of our conduct as
citizens, it is your part very earnestly to guard
against incurring just punishment, by unjustly
punishing those who are not convicted. For
from a name neither praise nor punishment
could reasonably spring, unless something excel-
lent or base in action be proved. And those
among yourselves who are accused you do not
punish before they are convicted ; but in our
case you receive the name as proof against us,
and this although, so far as the name goes, you
ought rather to punish our accusers. For we are
accused of being Christians, and to hate what
is excellent (Chrestian) is unjust. Again, if any
of the accused deny the name, and say that he
is not a Christian, you acquit him, as having no
evidence against him as a wrong-doer ; but if
any one acknowledge that he is a Christian, you
punish him on account of this acknowledgment.
Justice requires that you inquire into the life
both of him who confesses and of him who de-
nies, that by his deeds it may be apparent what
kind of man each is. For as some who have
been taught by the Master, Christ, not to deny
Him, give encouragement to others when they
are put to the question, so in all probability do
those who lead wicked lives give occasion to
those who, without consideration, take upon
them to accuse all the Christians of impiety and
wickedness. And this also is not right. For of
philosophy, too, some assume the name and the
garb who do nothing worthy of their profession ;
and you are well aware, that those of the an-
cients whose opinions and teachings were quite
diverse, are yet all called by the one name of
philosophers. And of these some taught athe-
ism ; and the poets who have flourished among
you raise a laugh out of the uncleanness of Jupi-
ter with his own children. And those who now
adopt sue instruction are not restrained by you ;
but, on the contrary, you bestow prizes and hon-
ours upon those who euphoniously insult the gods.

CHAP. v. CHRISTIANS CHARGED WITH ATHEISM.

Why, then, should this be ? In our case, who
pledge ourselves to do no wickedness, nor to
hold these atheistic opinions, you do not ex-
amine the charges made against us ; but, yielding
I to unreasoning passion, and to the instigation
of evil demons, you punish us without con-
sideration or judgment. For the truth shall be
spoken ; since of old these evil demons, effecting
apparitions of themselves, both defiled women
and corrupted boys, and showed such fearful
sights to men, that those who did not use their
reason in judging of the actions that were done,

were struck with terror ; and being carried away
by fear, and not knowing that these were de-
mons, they called them gods, and gave to each
the name which each of the demons chose for
himself.' And when Socrates endeavoured, by
true reason and examination, to bring these
things to light, and deliver men from the de-
mons, then the demons themselves, by means of
men who rejoiced in iniquity, compassed his
death, as an atheist and a profane person, on the
charge that " he was introducing new divinities ; "
and in our case they display a similar activity.
For not only among the Greeks did reason
(Logos) prevail to condemn these things through
Socrates, but also among the Barbarians were
they condemned by Reason (or the Word, the
Logos) Himself, who took shape, and became
man, and was called Jesus Christ ; and in obe-
dience to Him, we not only deny that they who
did such things as these are gods,^ but assert
that they are wicked and impious demons,^ whose
actions will not bear comparison with those even
of men desirous of virtue.

CHAP. VI.

•CHARGE OF ATHEISM REFUTED.

Hence are we called atheists. And we con-
fess that we are atheists, so far as gods of this
sort are concerned, but not with respect to the
most true God, the Father of righteousness and
temperance and the other virtues, who is free
from all impurity. But both Him, and the Son
(who came forth from Him and taught us these
things, and the host of the other good angels
who follow and are made like to Him),^ and the
prophetic Spirit, we worship and adore, knowing
them in reason and truth, and declaring without
grudging to every one n^ho wishes to learn, as we
have been taught.

CHAP. VII. — EACH CHRISTIAN MUST BE TRIED BY
HIS OWN LIFE.

But some one will say, Some have ere now
been arrested and convicted as evil-doers. For

' [i. Cor. X. 20. Milton's admirable economy in working this
truth into his great poem (i. 378) affords a sublime exposition of the
mind of the Fathers on the origin of mythologies.]

2 The word ha.i\3.t,iv means in Greek a god, but the Christians
used the word to signify an evil spirit. Justin uses the same word
here for god and demon. The connection which Justin and other
Christian writers supposed to exist between evil spirits and the
gods of the heathens will be apparent from Justin's own statements.
The word SiajSoAos, devil, is not applied to these demons. There is
but one devil, but many demons.

3 This is the literal and obvious translation of Justin's words.
But from c. 13, 16, and 61, it is evident that he did not desire to incul-
cate the worship of angels. We are therefore driven to adopt another
translation of this passage, even though it be somewhat harsh. Two
such translations have been proposed: the first connecting " us" and
" the host of the other good angels " as the common object of the verb
" taught; " the second connecting " these things" with" the host of,"
etc., and making these two together the subject taught. In the first
case the translation would stand, " taught these things to us and to
the host," etc.; in the second case the translation would be, " taught
us about these things, and about the host of the others who follow
Him, viz. the good angels." [I have ventured to insert parenthetic
marks in the text, an obvious and simple resource to suggest the
manifest intent of the author. Grabe's note in loc. givss another and
very ingenious exegesis, but the simplest is best.]

THE FIRST APOLOGY OF JUSTIN.

165

you condemn many, many a time, after inquiring
into the life of each of the accused severally,
but not on account of those of whom we have
been speaking.' And this we acknowledge, that
as among the Greeks those who teach such theo-
ries as please themselves are all called by the
one name " Philosopher," though their doctrines
be diverse, so also among the Barbarians this
name on which accusations are accumulated is
the common property of those who are and
those who seem wise. For all are called Chris-
tians. Wherefore we demand that the deeds of
all those who are accused to you be judged, in
order that each one who is convicted may be
punished as an evil-doer, and not as a Christian ;
and if it is clear that any one is blameless, that
he may be acquitted, since by the mere fact of
his being a Christian he does no wrong.^ For we
will not require that you punish our accusers ; ^
they being sufficiently punished by their present
wickedness and ignorance of what is right.

CHAP. VIII. CHRISTIANS CONFESS THEIR FAITH IN

GOD.

And reckon ye that it is for your sakes we
have been saying these things ; for it is in our
power, when we are examined, to deny that we
are Christians ; but we would not live by telling
a lie. For, impelled by the desire of the eternal
and pure life, we seek the abode that is with
God, the Father and Creator of all, and hasten
to confess our faith, persuaded and convinced
as we are that they who have proved to God ■♦
by their work= that they followed Him, and
loved to abide with Him where there is no sin
to cause disturbance, can obtain these things.
This, then, to speak shortly, is what we expect
and have learned from Christ, and teach. And
Plato, in like manner, used to say that Rhada-
manthus and Minos would punish the wicked
who came before them ; and we say that the
same thing will be done, but at the hand of
Christ, and upon the wicked in the same bodies
united again to their spirits which are now to
undergo everlasting punishment ; and not only,
as Plato said, for a period of a thousand years.
And if any one say that this is incredible or
impossible, this error of ours is one which con-
cerns ourselves only, and no other person, so
long as you cannot convict us of doing any
harm.

CHAP. IX. FOLLY OF IDOL WORSHIP.

And neither do we honour with many sacri-
fices and garlands of flowers such deities as men

' i.e., according to Otto, "not on account of the sincere Chris-
tians of whom we have been speaking." According to TroUope,
" not on account of (or at the instigation oQ the demons before men-
ioned."

^ Or, " as a Christian who has done no wrong."

s Compare the Rescript of Adrian appended to this Apology.

* Literally, " persuaded God."

have formed and set in shrines and called gods ;
since we see that these are soulless and dead,
and have not the form of God (for we do no);
consider that God has such a form as some say
that they imitate to His honour), but have the
names and forms of those wicked demons which
have appeared. For why need we tell you who
already know, into what forms the craftsmen, 5
carving and cutting, casting and hammering,
fashion the materials ? And often out of vessels
of dishonour, by merely changing the form, and
making an image of the requisite shape, they
make what they call a god ; which we consider
not only senseless, but to be even insulting to
God, who, having ineffable glory and form, thus
gets His name attached to things that are cor-
ruptible, and require constant service. And that
the artificers of these are both intemperate, and,
not to enter into particulars, are practised in
every vice, you very well know ; even their own
girls who work along with them they corrupt.
What infatuation ! that dissolute men should be
said to fashion and make gods for your worship,
and that you should appoint such men the guard-
ians of the temples where they are enshrined ;
not recognising that it is unlawful even to think
or say that men are the guardians of gods.

CHAP. X.

■HOW GOD IS TO BE SERVED.

But we have received by tradition that God
does not need the material offerings which men *
can give, seeing, indeed, that He Himself is the •
provider of all things. And we have been
taught, and are convinced, and do believe, that
He accepts those only who imitate the excel-
lences which reside in Him, temperance, and
justice, and philanthropy, and as many virtues
as are peculiar to a God who is called by no
proper name. And we have been taught that
He in the beginning did of His goodness, for
man's sake, create all things out of unformed
matter ; and if men by their works show them- ( ■
selves worthy of this His design, they r-'^ deemed/
worthy, and so we have received — o^ feigning
in company with Him, being delivered from
corruption and suffering. For as in the begin-
ning He created us when we were not, so do we
consider that, in like manner, those who choose
what is pleasing to Him are, on account of their
choice, deemed worthy of incorruption and of
fellowship with Him. For the coming into be-
ing at first was not in our own power ; and in
order that we may follow those things which
please Him, choosing them by means of the
rational faculties He has Himself endowed us
with. He both persuades us and leads us to faith.
And we think it for the advantage of all men
that they are not restrained from learning these

i [Isa. xliv. 9-30; Jcr. s. 3.]

i66

THE FIRST APOLOGY OF JUSTIN.

things, but are even urged thereto. For the
restraint which human laws could not effect,
the Word, inasmuch as He is divine, would have
effected, had not the wicked demons, taking as
their ally the lust of wickedness which is in
every man, and which draws variously to all
manner of vice, scattered many false and pro-
fane accusations, none of which attach to us.

CHAP. XI. — WHAT KINGDOM CHRISTIANS LOOK FOR.

And when you hear that we look for a king-
dom, you suppose, without making any inquiry,
that we speak of a human kingdom ; whereas
we speak of that which is with God, as appears
also from the confession of their faith made by
those who are charged with being Christians,
though they know that death is the punishment
awarded to him who so confesses. For if we
looked for a human kingdom, we should also
deny our Christ, that we might not be slain ; and
we should strive to escape detection, that we
might obtain what we expect. But since our
thoughts are not fixed on the present, we are
not concerned when men cut us off; since also
death is a debt which must at all events be paid.

CHAP. XII. — CHRISTIANS LIVE AS UNDER GOD'S EYE.

And more than all other men are we your
helpers and allies in promoting peace, seeing
that we hold this view, that it is alike impossible
for the wicked, the covetous, the conspirator,
and for the virtuous, to escape the notice of God,
and that each man goes to everlasting punish-
ment or salvation according to the value of his
actions. For if all men knew this, no one
would choose wickedness even for a little, know-
ing that he goes to the everlasting punishment
of fire ; but would by all means restrain himself,
and adorn himself with virtue, that he might ob-
tain the good gifts of God, and escape the pun-
ishments. For those who, on account of the
laws and punishments you impose, endeavour to
escape detection when they offend (and they
offend, too, under the impression that it is quite
possible to escape your detection, since you are
but men), those persons, if they learned and
were convinced that nothing, whether actually
done or only intended, can escape the knowledge
of God, would by all means live decently on ac-
count of the penalties threatened, as even you
yourselves will admit. But you seem to fear lest
all men become righteous, and you no longer
have any to punish. Such would be the concern
of public executioners, but not of good princes,
liut, as we before said, we axe |>ersuaded that
these things are prompted by evil spirits, who
demand sacrifices and service even from those
who live unreasonably ; but as for you, we pre-
sume that you who aim at [a reputation for]
piety and philosophy will do nothing unreason-

able. But if you also, like the foolish, prefer
custom to truth, do what you have power to do.
But just so much power have rulers who esteem
opinion more than truth, as robbers have in a
desert. And that you will not succeed is de- J
clared by the Word, than whom, after God who
begat Him, we know there is no ruler more
kingly and just. For as all shrink from succeed-
ing to the poverty or sufferings or obscurity of
their fathers, so whatever the Word forbids us to
choose, the >fensible man will not choose. That
all these things should come to pass, I say, our
Teacher foretold. He who is both Son and Apos-
tle of God tlie Father of all and the Ruler, Jesus
Christ ; from whom also we have the name of
Christians. Whence we become more assured
of all the things He taught us, since whatever
He beforehand foretold should come to j)ass, is
seen in fact coming to pass ; and this is the
work of God, to tell of a thing before it hap-
pens, and as it was foretold so to show it happen-
ing. It were possible to pause here and add no
more, reckoning that we demand what is just
and true ; but because we are well aware that it
is not easy suddenly to change a mind possessed
by ignorance, we intend to add a few things, for
the sake of persuading those who love the truth,
knowing that it is not impossible to put ignorance
to flight by presenting the truth.

CHAP. XIII. — CHRISTIANS SERVE GOD R.'^TIONALLY.

What sober-minded man, then, will not ac- *
knowledge that we are not atheists, worshipping
as we do the Maker of this universe, and declar-
ing, as we have been taught, that He has no need
of streams of blood and libations and incense ;
whom we praise to the utmost of our power by
the exercise of prayer and thanksgiving for all
things wherewith we are supplied, as we have
been taught that the only honour that is worthy
of Him is not to consume by fire what He has
brought into being for our sustenance, but to use
it for ourselves and those who need, and with
gratitude to Him to offer thanks by invocations
and hymns ' for our creation, and for all the means
of health, and for the various cjualities of the
different kinds of things, and for the changes of
the seasons ; and to present before Him peti-
tions for our existing again in incorruption
through faith in Him. Our teacher of these
things is Jesus Christ, who also was born for this
purpose, and was crucified under Pontius Pilate,
procurator of Judaea, in the times of Tiberius
Caesar; and that we reasonably worship Him,
having learned that He is the Son of the true

I jTO/ifo? xai iijui/ovv. " Grabe, and it should seem correctly, un-
derstands nofjuroK; to be solemn prayers. ... He also remarks,
that the ii/tn'ot were either psalms of David, or some of those psalms
and songs made by the primitive Christians, which are mentioned in
Eusebius, H. E., v. 28."— Tkollopk.

(

THE FIRST APOLOGY OF JUSTIN.

167

God Himself, and holding Him in the second
place, and the prophetic Spirit in the third, we
will prove. For they proclaim our madness to
consist in this, that we give to a crucified man a
place second to the unchangeable and eternal
God, the Creator of all ; for they do not discern
the mystery that is herein, to which, as we make
it plain to you, we pray you to give heed.

CHAP. XIV. — THE DEMONS MISREPRESENT CHRIS-
TIAN DOCTRINE.

For we forewarn you to be on your guard, lest
I those demons whom we have been accusing
I should deceive you, and quite divert you from
reading and understanding what we say. For
they strive to hold you their slaves and servants ;
and sometimes by appearances in dreams, and
sometimes by magical impositions, they subdue
all who make no strong opposing effort for their
own salvation. xA.nd thus do we also, since our
persuasion by the Word, stand aloof from them
(i.e., the demons), and follow the only unbegot-
,ten God through His Son — we who formerly de-
lighted in fornication, but now embrace chastity
alone ; we who formerly used magical arts, dedi-
cate ourselves to the good and unbegotten God ;
we who valued above all things the acquisition of
wealth and possessions, now bring what we have
into a common stock, and communicate to every
one in need ; we who hated and destroyed one
another, and on account of their different man-
ners would not live ' with men of a different
tribe, now, since the coming of Christ, live famil-
iarly with them, and pray for our enemies, and
endeavour to persuade those who hate us unjustly
to live comformably to the good precepts of
Christ, to the end that they may become par-
takers with us of the same joyful hope of a re-
ward from God the ruler of all. But lest we
should seem to be reasoning sophistically, we
consider it right, before giving you the prom-
ised ^ explanation, to cite a few precepts given
by Christ Himself. And be it yours, as powerful
I rulers, to inquire whether we have been taught
and do teach these things truly. Brief and con-
cise utterances fell from Him, for He was no
.sophist, but His word was the power of God.

! CHAP. XV. — WHAT CHRIST HIMSELF TAUGHT.

Concerning chastity. He uttered such senti-
ments as these : ^ " Whosoever looketh upon a
woman to lust after her, hath committed adul-
tery with her already in his heart before God."
And, " If thy right eye offend thee, cut it out ;
for it is better for thee to enter into the kingdom
■ of heaven with one eye, than, having two eyes,

* Literally, " would not use the same hearth or fire."

2 See the end of chap. xii.

3 The reader will notice that Justin quotes from memory, so that
there are some slight discrepancies between the words of Jesus as
here cited, and the same sayings as recorded in our Gosp«ls.

to be cast into everlasting fire." And, " Who-
soever shall marry her that is divorced from
another husband, committeth adultery." ■♦ And,
" There are some who have been made eunuchs
of men, and some who were born eunuchs, and
some who have made themselves eunuchs for the
kingdom of heaven's sake ; but all cannot re-
ceive this saying." s So that all who, by human -.
law, are twice married,^ are in the eye of our
Master sinners, and those who look upon a
woman to lust after her. For not only he who
in act commits adultery is rejected by Him, but
also he who desires to commit adultery : since
not only our works, but also our thoughts, are
open before God. And many, both men and
women, who have been Christ's disciples from
childhood, remain pure at the age of sixty or
seventy years ; and I boast that I could produce
such from every race of men. For what shall I
say, too, of the countless multitude of those who
have reformed intemperate habits, and learned
these things? For Christ called not the just nor
the chaste to repentance, but the ungodly, and
the licentious, and the unjust ; His words being,
" I came not to call the righteous, but sinners to
repentance." 7 Yov the heavenly Father desires
rather the repentance than the punishment of
the sinner. And of our love to all. He taught
thus : " If ye love them that love you, what new
thing do ye ? for even fornicators do this. But
I say unto you. Pray for your enemies, and love
them that hate you, and bless them that curse
you, and pray for them that despitefully use
you." ^ And that we should communicate to the v
needy, and do nothing for glory. He said, " Give
to him that asketh, and from him that would
borrow turn not away ; for if ye lend to them ot
whom ye hope to receive, what new thing do ye ?
even the publicans do this. Lay not up for
yourselves treasure upon earth, where moth and
rust doth cornipt, and where robbers break
through ; but lay up for yourselves treasure in
heaven, where neither moth nor rust doth cor-
rupt. For what is a man profited, if he shall
gain the whole world, and lose his owoi soul?
or what shall a man give in exchange for it?
Lay up treasure, therefore, in heaven, where
neither moth nor rust doth corrupt." ^ And,
" Be ye kind and merciful, as your Father also is
kind and merciful, and maketh His sun to rise
on sinners, and the righteous, and the wicked.

■♦ Matt. V. 28, 29, 32.
s Matt. xix. 12.

6 Stya^tas Troio vjuevoi , lit. contracting a double marriage. Of
double marriages there are three kinds: the first, marriage with 3
second wife while the first is still alive and recognised as a lawfu)
wife, or bigamy; the second, marriage with a second wife after di-
vorce from the first, and third, marriage with a second wife after the.
death of the first. It is thought that Justin here refers to the second
case.

7 Matt. ix. 13.

* Matt. V. 46,44; Luke vi 28

9 Luke vi. 30, 34; Matt vi 19, xvi e6, vi. ao.

1 68

THE FIRST APOLOGY OF JUSTIN.

/Take no thought what ye shall eat, or what ye
'shall put on : are ye not better than the birds and
the beasts? And God feedeth them. Take no
thought, therefore, what ye shall eat, or what ye
shall put on ; for your heavenly Father knoweth
that ye have need of these things. But seek ye
the kingdom of heaven, and all these things
shall be added unto you. For where his treasure
is, there also is the mind of a man." ' And,
*' Do not these things to be seen of men ; other-
wise ye have no reward from your Father which
is in heaven." ^

CHAP. XVI. — CONCERNING PATIENCE AND SWEAR-
ING.

And concerning our being patient of injuries,
and ready to serve all, and free from anger, this
is what He said : " To him that smiteth thee on
the one cheek, offer also the other ; and him that
taketh away thy cloak or coat, forbid not. And
whosoever shall be angry, is in danger of the
fire. And every one that compelleth thee to go
with him a mile, follow him two. And let your
good works shine before men, that they, seeing
them, may glorify your Father which is in
heaven." ^ For we ou^ht not to strive ; neither
has He desired us to be imitators of wicked
men, but He has exhorted us to lead all men,
by patience and gentleness, from shame and the
love of evil. And this indeed is proved in the
case of many who once were of your way of
thinking, but have changed their violent and
tyrannical disposition, being overcome either by
the constancy which they have witnessed in their
neighbours' lives,-* or by the extraordinary forbear-
ance they have observed in their fellow-travellers
when defrauded, or by the honesty of those with
whom they have transacted business.

And with regard to our not swearing at all, and
always speaking the truth. He enjoined as fol-
lows : " Swear not at all ; but let your yea be
yea, and your nay, nay ; for whatsoever is more
than these cometh of evil." ® And that we ought
to worship God alone. He thus persuaded us :
" The greatest commandment is, \l'hou shalt wor-
ship the Lord thy God, and Him only shalt thou
serve, with all thy heart, and with all thy strength,
the Lord God that made thee." '' And when a
certain man came to Him and said, " Good
Master," He answered and said, " There is none
* good but God only, who made all things." ^
And let those who are not found living as He
taught, be understood to be no Christians, even
though they profess with the lip the precepts of

»» I

•• 2
•• 3
•» 4
• • S

I.uke vi. 36; Matt. v. 45, vi. 25, 26, 33, ai.

Matt. vi. I.

Luke vi. 2^; Matt. vi. 22, 41, x6.

i.e., Christian neighbours.

Matt. v. 34, 27.
♦* * Mark xii. 30.
•• ' Matt, xix. 6, 17.

Christ; for not those who^make^ profession, but
those who do the works, shall be saved, accord-
ing to His word : " Not e\-ery one who saith to
Me, Lord, Lord, shall enter into the kingdom of
heaven, but he that doeth the will of My Father
which is in heaven. For whosoever heareth Me,
and doeth My sayings, heareth Him that sent
Me. And many will say unto Me, Lord, Lord,
have we not eaten and drunk in Thy name, and
done wonders? And then will I say unto them.
Depart from Me, ye workers of iniquity. Then
shall there be wailing and gnashing of teeth,
when the righteous shall shine as the sun, and
the wicked are sent into everlasting fire. For
many shall come in My name, clothed outwardly
in sheep's clothing, but inwardly being ravening
wolves. By their works ye shall know them.
And every tree that bringeth not forth good
fruit, is hewn down and cast into the fire." '^
And as to those who are not living ])ursuant to
these His teachings, and are Christians only in
name, we demand that all such be punished by
you.

CH-^P. XVII. CHRIST TAUGHT CIVIL OBEDIENCE.

And everywhere we, more readily than all
men, endeavour to pay to those appointed by ^
you the taxes both ordinary and extraordinary,^
as we have been taught by Him ; for at that
time some came to Him and asked Him. if one
ought to pay tribute to Csesar ; and He an-
swered, " Tell Me, whose image does the coin
bear?" And they said, " Csesar's." And again
He answered them, " Render therefore to Csesar
the things that are Caesar's, and to God the
things that are God's." "° Whence to God alone
we render worship, but in other things we gladly
serve you, acknowledging you as kings and
rulers of men, and praying that with }our kingl)-
power you be found to possess also sound judg-
ment. But if you pay no regard to our prayers
and frank explanations, we shall suffer no loss,
since we believe (or rather, indeed, are per-
suaded) that every man will suffer ])unishment in
eternal fire according to the merit of liis deed,
and will render account according to the power
he has received from God, as Christ intimated
when He said, " To whom God has given more,
of him shall more be require^i." "

CHAP. XVIII. — PROOF OF IMMORTALITY AND THE
RESURRECTION.

For reflect upon the end of each of the pre-
ceding kings, how they died the death common
to all, which, if it issued in insensibility, would

' Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, vit. 15, 16, 19.
9 (^opovf (toi cto-i^opaf. The former is the annual tribute; th"
latter, any occasional assessment. See Otto's Note, and Thucyd.
19.

w Matt. xxii. 17, 19, 20, 21.
" Luke xii. 48.

THE FIRST APOLOGY OF JUSTIN.

169

te ^ godsend ' to all the wicked. But since
sensation remains to all who have ever lived,
and eternal punishment is laid up (i.e., for the
wicked), see that ye neglect not to be convinced,
and to hold as your belief, that these things are
true. For let even necromancy, and the divina-
tions you practise by immaculate children,^ and
the evoking of departed human souls,^ and those
who are called among the magi, Dream-senders
and Assistant-spirits (Familiars),'* and all that
is done by those who are skilled in such matters
— let these persuade you that even after death
sc';ls are in a state of sensation ; and those who
are seized and cast about by the spirits of the
dead, whom all call dsemoniacs or madmen ; 5
and what you repute as oracles, both of Amphil-
ochus, Dodana, Pytho, and as many other such
as exist ; and the opinions of your authors,
Empedocles and Pythagoras, Plato and Socrates,
and the pit of Homer,*^ and th6 descent of
Ulysses to inspect these things, and all that has
been uttered of a like kind. Such favour as
you grant to these, grant also to us, who not less
but more firmly than they believe in God ; siiice
we expect to receive again our own bodies^
though they be dead and cast into the earth, for
we maintain that with God nothing is impossible.

CHAP. XIX.

■THE RESURRECTION POSSIBLE.

And to any thoughtful person would anything
appear more incredible, than, if we were not in
the body, and some one were to say that it was
possible that from a small drop of human seed
bones and sinews and flesh be formed into a
shape such as we see ? For let this now be said
hypothetically : if you yourselves were not such
as you now are, and born of such parents [and
causes], and one were to show you human seed
and a picture of a man, and were to say with
confidence that from such a substance such a
being could be produced, would you believe be-
fore you saw the actual production? No one

J ffili-aiov, a piece of unlooked-for luck, Hermes being the re-
puted giver of such gifts: vi'd. Liddell and Scott's Lex.; see also the
Scholiast, quoted by Stallbaum in Plato's Phaed., p. 107, on a passage
singularly analogous to this.

^ Boys and girls, or even children prematurely taken from the
womb, were slaughtered, and their entrails inspected, in the belief
that the souls of the victims (being still conscious, as Justin is argu-
ing) would reveal things hidden and future. Instances are abun-
dantly cited by Otto and TroUope.

3 This form of spirit-rapping was familiar to the ancients, and
Justin again {Dial. c. Tryph., c. 105) uses the invocation of Samuel
by the witch of Endor as a proof of the immortality of the soul.

* Valesius (on Euseb. H. £., iv. 7) states that the magi had two
kinds of familiars: the first, who were sent to inspire men with
dreams which might give them intimations of things future; and the
second, who were sent to watch over men, and protect them from
diseases and misfortunes. The first, he says, they called (as here)
oi'tipoTroairoO?, and the .second irapeSpou?.

5 Justin is not the only author in ancient or recent times who has
classed dsemoniacs and maniacs together; neither does he stand alone
among the ancients in the opinion that daemoniacs were possessed by
the spirits of departed men. References will be found in Trollope's
note. [See this matter more fully illustrated in Kaye's Justin Mar-
tyr, PP- 105-1H.] ^

<> See the Odyssey, book xi. line 25, where Ulysses is described
as digging a pit or trench with his sword, and pouring libations, in
order to collect around him the souls of the dead.

will dare to deny [that such a statement would
surpass belief]. In the same way, then, you are
now incredulous because you have never seen a
dead man rise again. But as at first you would
not have believed it possible that such persons
could be produced from the small drop, and yet
now you see them thus produced, so also judge
ye that it is not impossible that the bodies of
men, after they have been dissolved, and like
seeds resolved into earth, should in God's ap-
pointed time rise again and put on incorruption.
For what power worthy of God those imagine
who say, that each thing returns to that from
which it was produced, and that beyond this not
even God Himself can do anything, we are un-
able to conceive ; but this we see clearly, that
they would not have believed it possible that
they could have become such and produced from
such materials, as they now see both themselves
and the whole world to be. And that it is better
to believe even what is impossible to our owr
nature and to men, than to be unbelieving lila*
the rest of the world, we have learned ; for w(?
know that our Master Jesus Christ said, tha*
" what is impossible with men is possible with
God," 7 and, " Fear not them that kill you, and
after that can do no more ; but fear Him who
after death is able to cast both soul and body
into hell."^ And hell is a place where those
are to be punished who have lived wickedly, and
who do not believe that those things which God
has taught us by Christ will come to pass.

CHAP. XX. HEATHEN ANALOGIES TO CHRISTIAN

DOCTRINE.

And the Sibyl ^ and Hystaspes said that there
should be a dissolution by God of things corrupt-
ible. And the philosophers called Stoics teach
that even God Himself shall be resolved into
fire, and they say that the world is" to be formed
anew by this revolution ; but we understand that
God, the Creator of all things, is superior to the
things that are to be changed. If, therefore, on
some points we teach the same things as the
poets and philosophers whom you honour, and
on other points are fuller and more divine in our
teaching, and if we alone afford proof of what we
assert, why are we unjustly hated more than all
others ? For while we say that all things have
been produced and arranged into a world by
God, we shall seem to utter the doctrine of

' Matt. xix. 26.

* Matt. X. 28.

9 The Sibylline Oracles are now generally regarded as heathen
fragments largely interpolated by unscrupulous men during the early
ages of the Church. For an interesting account of these somewhat
perple.xing documents, see Burton's Lectures on the Ecclesiastical
History of the First Three Centuries, Lect. xvii. The prophecies
of Hystaspes were also commonly appealed to as genuine by the enrly
Christians [.See (on the .Sibyls and Justin M.) Casaubnn, H.xcrti-
tationes, pp. 65 and 80. This work is a most learned and diversified
thesaurus, in the form of strictures on Card. Baronius. Geneva.
1663.]

170

THE FIRST APOLOGY

JUSTIN.

Plato ; and while we say that there will be a
burning up of all, we shall seem to utter the
doctrine of the Stoics : and while we affirm that
the souls of the wicked, being endowed with
sensation even after death, are punished, and
that those of the good being delivered from
I)unishment spend a blessed existence, we shall
seem to say the same things as the poets and
philosophers ; and while we maintain that men
ought not to worship the works of their hands,
we say the very things which have been said by
the comic poet Menander, and other similar
writers, for they have declared that the workman
is greater than the work.

CHAP. XXI. ANALOGIES TO THE HISTORY OF

CHRIST.

And when we say also that the Word, who is
the first-birth ' of God, was produced without
sexual union, and that He, Jesus Christ, our
Teacher, was crucified and died, and rose again,
and ascended into heaven, we propound nothing
different from what you believe regarding those
whom you esteem sons of Jupiter. For you
know how many sons your esteemed writers
ascribed to Jupiter : Mercury, the interpreting
word and teacher of all ; ^sculapius, who, though
he was a great physician, was struck by a thunder-
bolt, and so ascended to heaven ; and Bacchus
too, after he had been torn limb from limb ; and
Hercules, when he had committed himself to the
flames to escape his toils ; and the sons of Leda,
and Dioscuri ; and Perseus, son of Danae ; and
Bellerophon, who, though sprung from mortals,
rose to heaven on the horse Pegasus. For what
shall I say of Ariadne, and those who, like her,
have been declared to be set among the stars?
And what of the emperors who die among your-
selves, whom you deem worthy of deification,
and in whose behalf you produce some one who
swears he has seen the burning Caesar rise to
heaven from the funeral pyre? And what kind
of deeds are recorded of each of these reputed
sons of Jupiter, it is needless to tell to those who
already know. This only shall be said, that they
are written for the advantage and encouragement^
of youthful scholars ; for all reckon it an honour-
able thing to imitate the gods. But far be such
a thought concerning the gods from every well-
conditioned soul, as to believe that Jupiter him-
self, the governor and creator of all things, was
both a parricide and the son of a parricide, and
that being overcome by the love of base and
shameful pleasures, he came in to Ganymede

■ i.e., first-bom.

* 6i.a<f>opav (coi TrpoTpowiji'. The irony here is so obvious as to
make the proposed reading (5ta(/)9opai' koX iraparponriv, corruption
and depravation) unnecessary. Otto prefers the re.ading adopted
above. 'I'rollope, on the other hand, inclines to the latter reading,
mainly on the score of the former expressions being unusual. See his
very sensible note in loc.

and those many women whom he had violated,
and that his sons did like actions. But, as we
said above, wicked devils perpetrated these
things. And we have learned that those only
are deified who have lived near to God in holi-
ness and virtue ; and we believe that those who
live wickedly and do not repent are punished in
everlasting fire.

CHAP. XXII. — ANALOGIES TO THE SONSHIP OP

CHRIST.

Moreover, the Son of God called Jesus, even
if only aTmaiT by ordinary generation, yet, on
account of His wisdom, is worthy to be called
the Son of God ; for all writers call God the
Father of men and gods. And if we assert that
the Word of God was born of God in a peculiar
manner, different from ordinary generation, let
this, as said above, be no extraordinar}' thing to
you, who say that Mercury is the angelic word
of God. But if any one objects that He was
crucified, in this also He is on a par with those
reputed sons of Jupiter of yours, who suffered as
we have now enumerated. For their sufferings
at death are recorded to have been not all alike,
but diverse ; so that not even by the peculiaritj
of His sufferings does He seem to be inferior to
them ; but, on the contrary, as we promised in
the preceding part of this discourse, we will now
prove Him superior — or rather have already
proved Him to be so — for the superior is re-
vealed by His actions. .\nd if we even affirm
that He was born of a virgin, accept this in com-
mon with what you accept of Perseus. And in
that we say that He made whole the lame, the
paralytic, and those born blind, we seem to say
what is very similar to the deeds said to have
been done by ^sculapius.

CHAP. XXIII. — THE ARGUMENT.

And that this may now become evident to
you — (firstly ') that whatever we assert in con-
formity with what has been taught us by Christ,
and by the prophets who preceded Him, are
alone true, and are older than all the writers
who have existed ; that we claim to be acknowl-
edged, not because we say the same things as
these writers said, but because we say true
things : and (secondly) that Jesus Christ is the
only proper Son who has been begotten by God,
being His Word and first-begotten, and power ;
and, becoming man according to His will, He

3 The Benedictine editor, Maranus, Otto, and Trollope, here not*
that Justin in this chapter promises to make good three distinct posi-
tions: ist, That Christian doctrines alone are true, and are to be re-
ceived, not on account of their resemblance to the sentiments of poets
or philosophers, but on their own account; 2d, that Jesus Christ is
the incarnate Son of God, and our teacher; 3d, that before His incar-
nation, the demons, having some knowledge of what He would ac-
complish, enabled the heathen poets and priests in some points to
anticipate, though in a distorted form, the facts of the incarnatioa
The first he establishes in chap, xxiv-xxix.; the second in chap
xxx.-liii. ; and the third in chap. liv. et sq.

THE FIRST APOLOGY OF JUSTIN.

171

taught us these things for the conversion and
restoration of the human race : and (thirdly)
that before He became a man among men,
some, influenced, by the demons before men-
tioned, related beforehand, through the instru-
mentality of the poetSj those circumstances as
having really happened, which, having fictitiously
devised, they narrafed, in the same manner as
they have caused to be fabricated the scandal-
ous reports against us of infamous and impious
actions,' of which there is neither witness nor
proof — we shall bring forward the following
proof.

CHAP. XXrV. VARIETIES OF HEATHEN WORSHIP.

^ In the first place [we furnish proof], because,
though we say things similar to what the Greeks
say, we only are hated on account of the name
of Christ, and though we do no wrong, are put
to death as sinners ; other men in other places
worshipping trees and rivers, and mice and cats
and crocodiles, and many irrational animals.
Nor are the same animals esteemed by all ; but
in one place one is worshipped, and another in
another, so that all are profane in the judgment
of one another, on account of their not worship-
ping the same objects. And this is the sole ac-
cusation you bring against us, that we do not
reverence the same gods as you do, nor offer to
the dead libations and the savour of fat, and
crowns for their statues,^ and sacrifices. For
you very well know that the same animals are
with some esteemed gods, with others wild
beasts, and with others sacrificial victims.

CHAP. XXV. — FALSE GODS ABANDONED BY CHRIS-
TIANS.

And, secondly, because we — who, out of
every race of men, used to worship Bacchus the
• son of Semele, and Apollo the son of Latona
(who in their loves with men did such things as
it is shameful even to mention), and Proserpine
and Venus (who were maddened with love of
Adonis, and whose mysteries also you cele-
brate), or ^sculapius, or some one or other of
those who are called gods — have now, through
Jesus Christ, learned to despise these, though
we be threatened with death for it, and have
dedicated ourselves to the unbegotten and im-
passible God ; of whom we are persuaded that
never was he goaded by lust of Antiope, or such
other women, or of Ganymede, nor was rescued
by that hundred-handed giant whose aid was
obtained through Thetis, nor was anxious on

' We have here followed the reading and rendering of TroUope.
[But see reading of Langus, and Grabe's note, in the edition already
cited, I. 46.]

2 61/ ypa<J>ars o'Te<J)ai'ou5. The only conjecture which seems at
all probable is that of the Benedictine editor followed here. [Grabe
after Salmasius reads ev pa^iai'; and quotes Martial, Sitiih's aptetnr
rosa crinibus. Translate, " patch-work garlands."!

this account ^ that her son Achilles should de-
stroy many of the Greeks because of his concu-
bine Briseis. Those who believe these things
we pity, and those who invented them we know
_e devils.

I«tP. XXVI. MAGICIANS NOT TRUSTED BY CHRIS-
TIANS.

And, thirdly, because after Christ's ascension
into heaven the devils put forward certain men
who said that they themselves were gods ; and
they were not only not persecuted by you, but
even deemed worthy of honours. There was a
Samaritan, Simon, a native of the village called
Gitto, who in the reign of Claudius Caesar, and
in your royal city of Rome, did mighty acts of
magic, by virtue of the art of the devils operat-
ing in him. He was considered a god, and as
a god was honoured by you with a statue, which
statue was erected on the river Tiber, between
the two bridges, and bore this inscription, in the
language of Rome : —

" Simoni Deo Sancto," *
" To Simon the holy God."

And almost all the Samaritans, and a few even
of other nations, worship him, and acknowledge
him as the first god ; and a woman, Helena, who
went about with him at that time, and had for-
merly been a prostitute, they say is the first idea
generated by him. And a man, Meander, also
a Samaritan, of the town Capparetaea, a disciple
of Simon, and inspired by devils, we know to
have deceived many while he was in Antioch by
his magical art. He persuaded those who ad-
hered to him that they should never die, and
even now there are some living who hold this
opinion of his. And there is Marcion, a man of
Pontus, who is even at this day alive, and teach-
ing his disciples to believe in some other god
greater than the Creator. And he, by the aid
of the devils, has caused many of every nation
to speak blasphemies, and to deny that God is
the rnaker of this universe, and to assert that
some other being, greater than He, has done
greater works. All who take their opinions from
these men, are, as we before said,5 called Chris-
tians ; just as also those who do not agree with

3 i.e., on account of the assistance gained for him by Thetis, and
in return for it.

■< It is very generally supposed that Justin was mistaken m under-
standing this to have been a statue erected to Simon Magus. This
supposition rests on the fact that in the year 1574 there was dug up
in the island of the Tiber a fragment of marble, with the inscription
"Semoni Sanco Deo," etc., being probably the base of a statue
erected to the Sabine deity Seme Sancus. This inscription Justin is
supposed to have mistaken for the one he gives above. This has
always seeme4.to us very slight evidence on which to reject so pre-
cise a statement as Justin here makes; a statement which he would
scarcely have hazarded in an apology addressed to Rome, where
every pelrson had the means of ascertaining its accuracy. If, as is
supposed, he made a mistake, it must have been at once exposed, and
other writers would not have so frequently repeated the story as they
have done. See Burton's Bampton Lectures, p. 374. [See Note
in Grabe (i. 51), and also mine, at end.]

5 See chap. vii.

172

THE FIRST APOLOGY OF JUSTIN.

the philosophers in their doctrines, have yet in
common with them the name of philosophers
given to them. And whether they perpetrate
those fabulous and shameful deeds ' — the up-
setting of the lamp, and promiscuous intercourse,
and eating human flesh — we know not ; but we
do know that they are neither persecuted nor
put to death by you, at least on account of their
opinions. But I have a treatise against all the
heresies that have existed already composed,
which, if you wish to read it, I will give you. •

CHAP. XXVII. — GUILT OF EXPOSING CHILDREN.

But as for us, we have been taught that to ex-
pose newly-born children is the part of wicked
men ; and this we have been taught lest we
^ should do any one an injury, and lest we should
sin against God, first, because we see that almost
all so exposed (not only the girls, but also the
males) are brought up to prostitution. And as
the ancients are said to have reared herds of
oxen, or goats, or sheep, or grazing horses, so now
we see you rear children only for this shameful
use ; and for this pollution a multitude of females
and hermaphrodites, and those who commit un-
mentionable iniquities, are found in every nation.
And you receive the hire of these, and duty and
taxes from them, whom you ought to extermi-
nate from your realm. And any one who uses
such persons, besides the godless and infamous
and impure intercourse, may possibly be having
intercourse with his own child, or relative, or
brother. And there are some who prostitute
even their own children and wives, and some are
openly mutilated for the purpose of sodomy ;
and they refer these mysteries to the mother of
the gods, and along with each of those whom
you esteem gods there is painted a serpent,^ a
great symbol and mystery. Indeed, the things ^
which you do openly and with applause, as if
the divine light were overturned and extin-
guished, these you lay to our charge ; which, in
truth, does no harm to us who shrink from doing
any such things, but only to those who do them
and bear false witness against us.

CHAP. xxvm. — god's care for men.

For among us the prince of the wicked spirits
is called the serpent, and Satan, and the devil, as
yoa can learn by looking into our writings. And
that he would be sent into the fire with his host,
and the men who follow him, and would be pun-
ished for an endless duration, Christ foretold.
For the reason why God has delayed to do this,

' Which were commonly charged against the Christians.

° Thirlby remarks that the serpent was the symbol specially of
eternity, of power, and of wisdom, and that there was scarcely any
divine attribute to which the heathen did not find some likeness in
this animal. See also Hardwick's Christ and otSier Masters, vol.
ii. 146 (zd ed.).

3 [Note how he retaliates upon th« caluouiy (cap. xxvi.) of the
" upsetti"g of the lamp."]

is His regard for the human race. For He fore-
knows that some are to be saved by repentance,
some even that are perhaps not yet born.'* Jn_
the beginning He made the human race with the
power of thought and of choosing the truth and
doing right, so that all men are without excuse
before God ; for they have been born rational
and contemplative. And if any one disbelieves
that God cares for these things,^ he will thereby
either insinuate that God does not exist, or he
will assert that though He exists He delights in
vice, or exists like a stone, and that neither
virtue nor vice are anything, but only in the
opinion of men these things are reckoned good
or evil. And this is the greatest profanity and v
wickedness.

CHAP. XXIX. — CONTINENCE OF CHRISTL'VNS.

And again [we fear to expose children], lest
some of them be not picked up, but die, and we
become murderers. But whether we marry, it is
only that we may bring up children ; or whether
we decline marriage, we live continently. And
that you may understand that promiscuous inter-
course is not one of our mysteries, one of our
number a short time ago presented to Felix the
governor in Alexandria a petition, craving that
permission might be given to a surgeon to make
him an eunuch. For the surgeons there said that
they were forbidden to do this without the permis-
sion of the governor. And when Felix absolutely
refused to sign such a permission, the youth re-
mained single, and was satisfied with his own
approving conscience, and the approval of those
who thought as he did. And it is not out of
place, we think, to mention here Antinous, who
was alive but lately, and whom all were prompt,
through fear, to worship as a god, though they
knew both who he was anci what was his origin.^

CHAP. XXX. WAS CHRIST NOT A MAGICUN ?

But lest any one should meet us with the ques- <
tion. What should prevent that He whom we call
Christ, being a man born of men, performed
what we call His mighty works by magical art,
and by this appeared to be the Son of God? we
will now offer proof, not trusting mere assertions,
but being of necessity persuaded by those who
prophesied [of Him] before these things came
to pass, for with our own eyes we behold things
that have happened and are happening just as

■♦ Literally, " For He foreknows some .about to be saved by repent-
ance, and some not yet perhaps bom." •

5 Those things which concern the salvation of man; so Trollope
and the other interpreters, except Otto, who reads Toircur mascu-
line, and understands it of the men first spoken of. [See Plato (/V
Legibus, opp. ix. p. 98, Bipont., 1786), and the valuable edition of
Book X. by Professor Tayler Lewis (p. 52. etc.), New York, 1845.]

<> For a sufficient account of the infamous histon,' here alluded to
and the extravagant grief of Hadrian, and the servility of the people,
see Smith's Dictionary of Biography : " Aniinous." [Note, "all
were prompt, through /ear," etc. Thus we may measure the defian^t
intrepidity of this stmging sarcasm addressed to the " uhilosophers,
with whose sounding titles this Apology begins.]

THE FIRST APOLOGY OF JUSTIN.

^7Z

they were predicted ; and this will, we think,
appear even to you the strongest and truest evi-
dence.

CHAP. XXXI. OF THE HEBREW PROPHETS.

There were, then, among the Jews certain men
who were prophets of God, through whom the
prophetic Spirit published beforehand things that
were to come to pass, ere ever they happened.
And their prophecies, as they were spoken and
when they were uttered, the kings who happened
to be reigning among the Jews at the several
times carefully preserved in their possession,
when they had been arranged in books by
the prophets themselves in their own Hebrew
language. And when Ptolemy king of Egypt
formed a library, and endeavoured to collect the
writings of all men, he heard also of these proph-
ets, and sent to Herod, who was at that time
king of the Jews,' requesting that the books
of the prophets be sent to him. And Herod the
king did indeed send them, written, as they were,
in the foresaid Hebrew language. And when
their contents were found to be unintelligible to
the Egyptians, he again sent and requested that
men be commissioned to translate them into the
Greek language. And when this was done, the
books remained with the Egyptians, where they
are until now. They are also in the possession
of all Jews throughout the world ; but they,
though they read, do not understand what is said,
but count us foes and enemies ; and, like your-
selves, they kill and punish us whenever they
have the power, as you can well believe. For
in the Jewish war which lately raged, Barcho-
chebas, the leader of the revolt of the Jews,
gave orders that Christians alone should be led
to cruel punishments, uniess they would deny
Jesus Christ and utter blasphemy. In these
books, then, of the prophets we found Jesus our
Christ foretold as coming, born of a virgin, grow-
ing up to man's estate, and healing every disease
and every sickness, and raising the dead, and
being hated, and unrecognised, and crucified,
and dying, and rising again, and ascending into
heaven, and being, and being called, the Son of
God. We find it also predicted that certain per-
sons should be sent by Him into every nation
to publish these things, and that rather among
the Gentiles [than among the Jews] men should
believe on Him. And He was predicted before
He appeared, first 5000 years before, and again
3000, then 2000, then 1000, and yet again 800 ;
for in the succession of generations prophets
after prophets arose.

O CHAP. XXXII. CHRIST PREDICTED BY MOSES.

Moses then, who was the first of the prophets,

' Some attribute this blunder in chronology to Justin, others to his
transcribers: it was Eleazar the high priest to whom Ptolemy applied.

spoke in these very words : " The sceptre shall
not depart from Judah, nor a lawgiver from be-
tween his feet, until He come for whom it is
reserved ; and He shall be the desire of the na-
tions, binding His foal to the vine, washing His
robe in the blood of the grape." ^ It is yours to
make accurate inquiry, and ascertain up to whose
time the Jews had a lawgiver and king of their
own. Up to the time of Jesus Christ, who taught
us, and interpreted the prophecies which were
not yet understood, [they had a lawgiver] as was
foretold by the holy and divine Spirit of prophecy
through Moses, " that a ruler would not fail the
Jews until He should come for whom the king-
dom was reserved " (for Judah was the forefather
of the Jews, from whom also they have their
name of Jews) ; and after He (i.e., Christ) ap-
peared, you began to rule the Jews, and gained
possession of all their territory. And the proph-
ecy, " He shall be the expectation of the nations,"
signified that there would be some of all nations
who should look for Him to come again. And
this indeed you can see for yourselves, and be
convinced of by fact. For of all races of men
there are some who look for Him who was cruci-
fied in Judaea, and after whose crucifixion the
land was straightway surrendered to you as spoil
of war. And the prophecy, " binding His foal
to the vine, and washing His robe in the blood of
the grape," was a significant symbol of the things
that were to happen to Christ, and of what
He was to do. For the foal of an ass stood
bound to a vine at the entrance of a village, and
He ordered His acquaintances to bring it to Him
then ; and when it was brought. He mounted and
sat upon it, and entered Jerusalem, where was
the vast temple of the Jews which was afterwards
destroyed by you. And after this He was cruci-
fied, that the rest of the prophecy might be ful-
filled. For this " washing His robe in the blood
of the grape " was predictive of the passion He
was to endure, cleansing by His blood those
who believe on Him. For what is called by the
Divine Spirit through the prophet " His robe,"
are those men who believe in Him in whom
abideth the seed ^ of God, the Word. And what
is spoken of as " the blood of the grape," signi-
fies tliat He who should appear would have blood,
though not of the seed of man, but of the power
of God. And the first power after God the
Father and Lord of all is the Word, who is also
the Son ; and of Him we will, in what follows,
relate how He took flesh and became man. For
as man did not make the blood of the vine, but
God, so it was hereby intimated that the blood
should not be of human seed, but of divine

2 Gen. xlix. lo.

3 Grabe would here read, not oiripua, but Trvdifna, the spirit.

but

the Benedictine, Otto, and TroUope all think that no change shoulc* be
made.

^74

THE FIRST APOLOGY OF JUSTIN.

power, as we have said above. And Isaiah,
another prophet, foretelling the same things in
other words, spoke thus : " A star shall rise out
of Jacob, and a flower shall spring from the root
of Jesse ; and His arm shall the nations trust." '
And a star of light has arisen, and a flower has
sprung from the root of Jesse — this Christ.
For by the power of God He was conceived by
a virgin of the seed of Jacob, who was the father
of Judah, who, as we have shown, was the. father
of the Jews ; and Jesse was His forefather ac-
cording to the oracle, and He was the son of
Jacob and Judah according to lineal descent.

(

CHAP. XXXIII. — MANNER OF CHRIST'S BIRTH
PREDICTED.

And hear again how Isaiah in express words
foretold that He should be born of a virgin ; for
he spoke thus : " Behold, a virgin shall conceive,
and bring forth a son, and they shall say for His
name, ' God with us.' " * For things which were
incredible and seemed impossible with men,
these God predicted by the Spirit of prophecy
as about to come to pass, in order that, when
they came to pass, there might be no unbelief,
but faith, because of their prediction. But lest
some, not understanding the prophecy now
cited, should charge us with the very things we
have been laying to the charge of the poets who
say that Jupiter went in to women through lust,
let us try to explain the words. This, then, " Be-
hold, a virgin shall conceive," signifies that a
virgin should conceive without intercourse. For
if she had had intercourse with any one what-
ever, she was no longer a virgin ; but the power
of God having come upon the virgin, over-
shadowed her, and caused her while yet a virgin
to conceive. And the angel of God who was
sent to the same virgin at that time brought her
good news, saying, " Behold, thou shalt conceive
of the Holy Ghost, and shalt bear a Son, and
He shall be called the Son of the Highest, and
thou shalt call His name Jesus ; for He shall
save His people from their sins," ^ — as they
who have recorded all that concerns our Saviour
Jesus Christ have taught, whom we believed,
since by Isaiah also, whom we have now ad-
duced, the Spirit of prophecy declared that He
should be born as we intimated before. It is
wrong, therefore, to understand the Sjjirit and
the power of God as anything else than the
Word, who is also the first-born of God, as the
'foresaid prophet Moses declared ; and it was
this which, when it came upon the virgin
and overshadowed hei*, caused her to conceive,
not by intercourse, but l)y power, And the name
Jesus in the Hebrew language means 'Siurrrjp

' Isa. xi. I.

* Isa. vii. 14.

3 Luke i. }2; Matt. i. 31.

(Saviour) in the Greek tongue. Wherefore, too,
the angel said to the virgin, " Thou shalt call His
name Jesus, for He shall save His people from
their sins." And that the prophets are inspired *
by no other than the Divine Word, even you, as
fancy, will grant.

(

CHAP. XXXIV. — PLACE OF CHRIST'S BIRTH FORE-
TOLD.

And hear what part of earth He was to be
born in, as another prophet, Micah, foretold. He
spoke thus : " And thou, Bethlehem, the land
of Judah, art not the least among the princes of
Judah ; for out of thee shall come forth a Gov-
ernor, who shall feed My people." 5 Now there
is a village in the land of the Jews, thirty-five
stadia from Jerusalem, in which Jesus Christ
was born, as you can ascertain also from the
registers of the taxing made under Cyrenius,
your first procurator in Judaea.

CHAP. XXXV. OTHER FULFILLED PROPHECIES.

And how Christ after He was born was to es-
i^pe the notice of other men until He grew to
man's estate, which also came to pass, hear
what was foretold regarding this. There are the
following predictions : ^ — " Unto us a child is
born, and unto us a young man is given, and
the government shall be upon His shoulders ;" ^
which is significant of the power of the cross,
for to it, when He was crucified, He applied
His shoulders, as shall be more clearly made
out in the ensuing discourse. And again the
same prophet Isaiah, being inspired by the pro-
phetic Spirit, said, " I have spread out my hands
to a disobedient and gainsaying people, to those
who walk in a way that is not good. They now
ask of me judgmen*, and dare to draw near
to God."** And again in other words, through
another prophet, He says, " They pierced My
hands and My feet, and for My vesture they
cast lots." 9 And indeed David, the king and
prophet, who uttered these things, suffered none
of them ; but Jesus Christ stretched forth His
hands, being crucified by the Jews speaking
against Him, and denying that He was the Christ.
And as the prophet spoke, they tormented Him,
and set Him on the judgment-seat, and said,
Judge us. And the expression, " They pierced
my hands and my feet," was used in reference
to the nails of the cross which were fixed in
His hands and feet. And after He was cruci-
fied they cast lots upon His vesture, and they

* 9(o<l>opovvTat, lit. are borne by a god — a word used ol those
who were supposed to be wholly under the influence of a deity.

5 Micah V. 2.

'' These predictions have so little reference to the point Justin in-
tends to make out, that some editors have supposed that a passage
has here been lost. Others think the irrelevancy an insufficient
ground for such a supposition. [See below, cap. xl.J

' Isa. ix. 6.

' Isa. Ixv. 2, Iviii. 2.

9 Ps. xxii. i&.

x'HE FIRST APOLOGY OF JUSTIN.

I7S

that crucified Him parted it among i^hem. And
that these things did happen, you can ascertain
from the Acts of Pontius Pilate. ' And we will
cite the prophetic utterances of another prophet,
Zephaniah, ^ to the effect that He was foretold
expressly as to sit upon the foal of an ass and to
enter Jerusalem. The words are these : " Rejoice
greatly, O daughter of Zion ; shout, O daughter of
Jerusalem : behold, thy King cometh unto thee ;
lowly, and riding upon an ass, and upon a colt
hthe foal of an ass." ^

CHAP. XXXVI.

DIFFERENT MODES OF PROPHECY.

But when you hear the utterances of the
prophets spoken as it were personally, you must
not suppose that they are spoken by the inspired
themselves, but by the Divine Word who moves
them. For sometimes He declares things that
are to come to pass, in the manner of one who
foretells the future ; sometimes He speaks as
from the person of God the Lord and Father of
all ; sometimes as from the person of Christ ;
sometimes as from the person of the people an-
swering the Lord or His Father, just as you can
see even in your own writers, one man being the
writer of the whole, but introducing the persons
who converse. And this the Jews who possessed
the books of the prophets did not understand,
and therefore did not recognise Christ even when
He came, but even hate us who say that He has
come, and who prove that, as was predicted, He
was crucified by them.

V^ And that this too may be clear to you, there
were spoken from the person of the Father,
through Isaiah the prophet, the following words :
"The ox knoweth his owner, and the ass his
master's crib; but Israel doth not know, and>
My people hath not understood. Woe, sinful
nation, a people full of sins, a wicked seed, chil-
dren that are transgressors, ye have forsaken the
Lord." 4 And again elsewhere, when the same
prophet speaks in like manner from the person
of the Father, " What is the house that ye will
build for Me ? saith the Lord. The heaven is My
throne, and the earth is My footstool." s And
again, in another place, " Your new moons and
your sabbaths My soul hateth ; and the great day
of the fast and of ceasing from labour I cannot

CHAP. XXXVII. UTTERANCES OF THE FATHER.

1 OLKToiv, These Acts of Pontius Pilate, or regular accounts of
his procedure sent by Pilate to the Emperor Tiberius, are supposed
to have been destroyed at an early period, possibly in consequence
of the unanswerable appeals which the Christians constantly made to
them. There exists a forgery in imitation of these Acts. See Trol-
lope.

2 The reader will notice that these are not the words of Zephaniah,
but of Zechariah (ix. 9) , to whom also Justin himself refers them in the
Z>iaL Tryph., c. 53. [Might be corrected in the text, therefore, as
a clerical slip of the pen.]

^ Zech. ix.g.

■♦ Isa. i. 3. This quotatioa varies only ia one word from that of
Ae LXX.

i Isa. bcvL I.

away with ; nor, if ye come to be seen of Me,
will I hear you : your hands are full of blood ;
and if ye bring fine flour, incense, it is abomina-
tion unto Me : the fat of lambs and the blood of
bulls I do not desire. For who hath required
this at your hands? But loose every bond of
wickedness, tear asunder the tight knots of vio-
lent contracts, cover the houseless and naked,
deal thy bread to the hungry." ^ What kind of
things are taught through the prophets from [the
person of] God, you can now perceive.

CHAP. XXXVIII. — UTTERANCES OF THE SON.

And when the Spirit of prophecy speaks from
the person of Christ, the utterances are of this
sort : " I have spread out My hands to a disobe-
dient and gainsaying people, to those who walk
in a way that is not good." ^ And again : " I
gave My back to the scourges, and My cheeks
to the buffetings ; I turned not away My face
from the shame of spittings ; and the Lord was
My helper : therefore was I not confounded :
but I set My face as a firm rock ; and I knew
that I should not be ashamed, for He is near
that justifieth Me." ** And again, when He says,
" They cast lots upon My vesture, and pierced
My hands and My feet. And I lay down and
slept, and rose again, because the Lord sustained
Me." 9 And again, when He says, "They spake
with their lips, they wagged the head, saying,
Let Him deliver Himself." '° And that all these
things happened to Christ at the hands of the
Jews, you can ascertain. For when He was cru-
cified, they did shoot out the lip, and wagged
their heads, saying, " Let Him who raised the
dead save Himself." "

CHAP. XXXIX. — DIRECT PREDICTIONS BY THE
SPIRIT.

And when the Spirit of prophecy speaks as
predicting things that are to come to pass, He
speaks in this way : " For out of Zion shall go
forth the law, and the word of the Lord from
Jerusalem. And He shall judge among the na-
tions, and shall rebuke many people ; and they
shall beat their swords into ploughshares, and
their spears into pruning-hooks : nation shall not
lift up sword against nation, neither shall they
learn war any more." '^ And that it did so come
to pass, we can convince you. For from Jeru-'^
salem there went out into the world, men, twelve
in number, and these illiterate, of no ability in
speaking : but by the power of God they pro- 1
claimed to every race of men that they were sent

6 Isa. i 14, xviii. 6.

7 Isa. Ixv. 2.

8 Isa. 1. 6.

9 Ps. xxii. i3, iii. $.
'° Ps. xxii. 7.

" Comp. Matt, xxvii. 39.

12 Isa, ii. 3.

176

THE FIRST APOLOGY OF JUSTIN.

by Christ to teach to all the word of God ; and
we who formerly used to murder one another do
not only now refrain from making war upon our
enemies, but also, that we may not lie nor de-
ceive our examiners, willingly die confessing
Christ. For that saying, " The tongue has sworn,
but the mind is unsworn," ' might be imitated
by us in this matter. But if the soldiers enrolled
by you, and who have taken the military oath,
prefer their allegiance to their own life, and par-
ents, and country, and all kindred, though you
can offer them nothing incorruptible, it were
verily ridiculous if we, who earnestly long for
incorruption, should not endure all things, in
order to obtain what we desire from Him who is
able to grant it.

i CHAP. XL. — CHRIST'S ADVENT FORETOLD.

\ And hear how it was foretold concerning those
who published His doctrine and proclaimed
His appearance, the above-mentioned prophet
and king speaking thus by the Spirit of prophecy :
" Day unto day uttereth speech, and night unto
night showeth knowledge. There is no speech
nor language where their voice is not heard.
Their voice has gone out into all the earth, and
their words to the ends of the world. In the
sun hath He set His tabernacle, and he as a
bridegroom going out of his chamber shall re-
joice as a giant to run his course." - And we
have thought it right and relevant to mention
some other prophetic utterances of David be-
sides these ; from which you may learn how the
Spirit of prophecy exhorts men to live, and how
He foretold the conspiracy which was formed
against Christ by Herod the king of the Jews, and
the Jews themselves, and Pilate, who was your
governor among them, with his soldiers ; and
how He should be believed on by men of every
race ; and how God calls Him His Son, and has
declared that He will subdue all His enemies
under Him ; and how the devils, as much as
they can, strive to escape the power of God the
Father and Lord of all, and the power of Christ
Himself; and how God calls all to repentance
before the day of judgment comes. These things
were uttered thus : " Blessed is the man who
hath not walked in the counsel of the ungodly,
nor stood in the way of sinners, nor sat in the
seat of the scornful : but his delight is in the law
of the Lord ; and in His law will he meditate
day and night. And he shall be like a tree
planted by the rivers of waters, which shall give
his fruit in his season ; and his leaf shall not
wither, and whatsoever he doeth shall prosper.
The ungodly are not so, but are like the chaff

which the wind driveth away from the face of
the earth. Therefore the ungodly shall not stand
in the judgment, nor sinners in the council of
the righteous. For the Lord knoweth the way
of the righteous ; but the way of the ungodly
shall perish. Why do the heathen rage, and the
people imagine new things? The kings of the
earth set themselves, and the rulers take counsel
together, against the Lord, and against His
Anointed, saying, Let us break their bands asun-
der, and cast their yoke from us. He that dwell-
eth in the heavens shall laugh at them, and the
Lord shall have them in derision. Then shall He
speak to them in His wrath, and vex them in
His sore displeasure. Yet have I been set by
Him a King on Zion His holy hill, declaring the
df^ree of the Lord. The Lord said to Me,
Thou art My Son ; this day have I begotten
Thee. Ask of Me, and I shall give Thee the
heathen for Thine inheritance, and the uttermost
parts of the earth as Thy possession. Thou
shalt herd them with a rod of iron ; as the ves-
sels of a potter shalt Thou dash them in pieces.
Be wise now, therefore, O ye kings ; be in-
structed, all ye judges of the earth. Serve the
Lord with fear, and rejoice with trembling.
Embrace instruction, lest at any time the Lord
be angry, and ye perish from the right way, when
His wrath has been suddenly kindled. Blesse(-1
are all they that put their trust in Him." 3

CHAP. XLL — THE CRUCIFIXION PREDICTED.

I Eurip., Hipp., 608.

- Ps. xix. 2, etc. [Note how J. excuses himself for the apparent
irrelevancy of some of his citations (cap. xxxv., note), though quite
in the manner of Plato himself. These Scriptures were of novel in-
terest, and he was stimulating his reade/s to study the Septuagint.]

And again, in another prophecy, the Spirit of
prophecy, through the same David, intimated
that Christ, after He had been crucified, should
reign, and spoke as follows : " Sing to the Lord,
all the earth, and day by day declare His salva-
tion. For great is the Lord, and greatly to be
praised, to be feared above all the gods. For
all the gods of the nations are idols of devils ;
but God made the heavens. Glory and praise
are before His face, strength and glorying are in
the habitation of His holiness. Give Glory to
the Lord, the Father everlasting. Receive grace,
and enter His presence, and worship in His holy
courts. Let all the earth fear before His face ;
let it be established, and not shaken. Let them
rejoice among the nations. The Lord hath
reigned from the tree." ■*

IcHAP. XLII. — PROPHECY USING THE PAST TENSE.

But when the Spirit of prophecy speaks of
thiogs that are about to come to pass as if they
had already taken place, — as may be observed
even in the passages already cited by me, — that

3 Ps. i. ii.

* Ps. xcvi. I, etc. This List clause, which is not extant in our
copies, either of the LXX. or of the Hebrew, Justin charged the Jews
with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen
Jewish alterations, see Pearson on the Creed, art. iv. p. 335.
Ed. London, 1824. J

THE FIRST APOLOGY OF JUSTIN.

177

this circumstance may afford no excuse to read-
ers [for misinterpreting them], we will make
even this also quite plain. The things which He
absolutely knows will take place, He predicts as
if already they had taken place. And that the
utterances must be thus received, you will per-
ceive, if you give your attention to them. The
words cited above, David uttered 1500 ' years
before Christ became a man and was crucified ;
and no one of those who lived before Him, nor
yet of His contemporaries, afforded joy to the
Gentiles by being crucified. But our Jesus
Christ, being crucified and dead, rose again, and
having ascended to heaven, reigned ; and by
those things which were published in His name
among all nations by the apostles, there is ipy
afforded to those who expect the immortality
)romised by Him.

CHAP. XLIII.

RESPONSIBILITY ASSERTED.

It lest some suppose, from what has been
said by us, that we say that whatever happens,
happens by a fatal necessity, because it is fore-
told as known beforehand, this too we explain.
We have lea.rned from the prophets, and we hold
it to be true, that punishments, and chastisements,
and good rewards, are rendered according to the
merit of each man's actions. Since if it be not
so, but all things happen by fate, neither is any-
thing at all in our own power. For if it be fated
that this man, e.g., be good, and this other evil,
neither is the former meritorious nor the latter
to be blamed. And again, unless the human
race have the power of avoiding evil and choosing
■ good by free choice, they are not accountable
for their actions, of whatever kind they be.
But that it is by free choice they both walk
uprightly and stumble, we thus demonstrate.
We see the same man making a transition to op-
posite things. Now, if it had been fated that he
were to be either good or bad, he could never
have been capable of both the opposites, nor of
so many transitions. But not even would some
be good and others bad, since we thus make fate
the cause of evil, and exhibit her as acting in
opposition to herself; or that which has been
already stated would seem to be true, that neither
virtue nor vice is anything, but that things are
only reckoned good or evil by opinion ; which,
as the true word shows, is the greatest impiety
and wickedness. But this we assert is inevitable
fate, that they who choose the good have worthy
rewards, and they who choose the opposite have
their merited awards. For not like other things,
as trees and quadrupeds, which cannot act by
choice, did God make man : for neither would he
be worthy of reward or praise did he not of him-
self choose the good, but were created for this

' A chronological error, whether of the copyist or of Justin him-
self cannot be known.

end ; '^ nor, if he were evil, would he be worthy
of punishment, not being evil of himself, but
being able to be nothing else than what he was
made.

CHAP. XLIV. NOT NULLIFIED BY PROPHECY,

■^'And the holy Spirit of prophecy taught us this,
telling us by Moses that God spoke thus to the
man first created : " Behold, before thy face are
good and evil : choose the good." ^ And again,
by the other prophet Isaiah, that the following
utterance was made as if from God the Father
and Lord of all : " Wash you, make you clean ;
put away evils from your souls ; learn to do well ;
judge the orphan, and plead for the widow : and
come and let us reason together, saith the Lord :
And if your sins be as scarlet, I will make them
white as wool ; and if they be red like as crimson,
I will make them white as snow. And if ye be
willing and obey Me, ye shall eat the good of the
land \ but if ye do not obey Me, the sword shall
devour you : for the mouth of the Lord hath
spoken it." ■* And that expression, "The sword
shall devour you," does not mean that the dis-
obedient shall be slain by the sword, but the
sword of God is fire, of which they who choose
to do wickedly become the fuel. Wherefore He
says, " The sword shall devour you : for the
mouth of the Lord hath spoken it." And if He
had spoken concerning a sword that cuts and at
once despatches. He would not have said, shall
devour. And so, too, Plato, when he says, " The
blame is his who chooses, and God is blameless," 5
took this from the prophet Moses and uttered it.
For Moses is more ancient than all the Greek
writers. And whatever both philosophers and
poets have said concerning the immortality of the
soul, or punishments after death, or contemplation
of things heavenly, or doctrines of the like kind,
they have received such suggestions from the
prophets as have enabled them to understand
and interpret these things. And hence there
seem to be seeds of truth among all men ; but
they are charged with not accurately understand-
ing [the truth] when they assert contradictories.
So that what we say about future events being
foretold, we do not say it as if they caine about
by a fatal necessity; but God foreknowing all
that shall be done by all men, and it being His
decree that the future actions of men shall all be
recompensed according to their several value,
He foretells by the Spirit of prophecy that He
will bestow meet rewards according to the merit
of the actions done, always urging the human

2 Or, "but were made so." The words are, aMa touto yefOiuero";
and the meaning of Justin is sufficiently clear.

3 Deut. XXX. 15, 19.
< Isa. i. 16, etc.

5 Plato, Rep. X. [On this remarkable passage refer to Biog. Note
above. See, also, brilliant note of the sophist De Maistre, iMuvres,
ii. p. 105. Ed. Paris, 1853.]

178

THE FIRST APOLOGY OF JUSTIN.

race to effort and recollection, showing that He
cares and provides for men. But by the agency
of the devils death has been decreed against
those who read the books of Hystaspes, or of
the Sibyl,' or of the prophets, that through fear
they may prevent men who read them from re-
ceiving the knowledge of the good, and may
retain them in slavery to themselves ; which, how-
ever, they could not always effect. For not only
do we fearlessly read them, but, as you see, bring
them for your inspection, knowing that their con-
tents will be pleasing to all. And if we persuade
even a few, our gain will be very great ; for, as
good husbandmen, we shall receive the rew
from the Master.

J\ CHAP. XLV. — Christ's session in heaven

r/ FORETOLD.

And that God the Father of all would bring
Christ to heaven after He had raised Him from
the dead, and would keep Him there ^ until He
has subdued His enemies the devils, and until
the number of those who are foreknown by Him
as good and virtuous is complete, on whose ac-
count He has still delayed the consummation —
hear what was said by the prophet David. These
are his words : " The Lord said unto My Lord,
Sit Thou at My right hand, until I make Thine
enemies Thy footstool. The Lord shall send to
Thee the rod of power out of Jerusalem ; and rule
Thou in the midst of Thine enemies. With Thee
is the government in the day of Thy power, in the
beauties of Thy saints : from the womb of morn-
ing 3 have I begotten Thee." '• That which he
says, " He shall send to Thee the rod of power
out of Jerusalem," is predictive of the mighty
word, which His apostles, going forth from Jeru-
salem, preached everywhere ; and though death
is decreed against those who teach or at all con-
fess the name of Christ, we everywhere both em-
brace and teach it. And if you also read these
words in a hostile spirit, ye can do no more, as
I said before, than kill us ; which indeed does
no harm to us, but to you and all who unjustly
hate us, and do not repent, brings eternal punish-
ment by fire.

CHAP. XLVI. THE WORD IN THE WORLD BEFORE

CHRIST.

\^ But lest some should, without reason, and for
the perversion of what we teach, maintain that
we say that Christ was born one hundred and
fifty years ago under Cyrenius, and subsequently,
in the time of Pontius Pilate, taught what we say

■ [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp.
291-298.]

^ So Thirlby, Otto, and TroUope seem all to understand the word
Ka.ti\fiv\ yet it seems worth considering whether Justin has not
borrowed both the sense and the word from 2 Thess. ii. 6, 7.

3 Or, " before the morning star. "

■* Ps. ex. I, etc.

He taught ; and should cry out against us as
though all men who were born before Him were
irresponsible — let us anticipate and solve the
difficulty. We have been taught that Christ is
the first-born of God, and we have declared
above that He is the Word of whom e\-ery race
of men were partakers ; and those who lived
reasonably 5 are Christians, even though they
have been thought atheists ; as, among the
Greeks, Socrates and Heraclitus, and men like
them ; and among the barbarians, Abraham,
and Ananias, and Azarias, and Misael, and Elias,
and many others whose actions and names we now
decline to recount, because we know it would be
tedious. So that even they who lived before
Christ, and lived without reason, were wicked
and hostile to Christ, and slew those who lived
reasonably. But who, through the power of the
Word, according to the will of God the Father
and Lord of all. He was born of a virgin as a
man, and was named Jesus, and was crucified,
and died, and rose again, and ascended into
heaven, an intelligent man will be able to com-
prehend from what has been already so largely
said. And we, since the proof of this subject is
less needful now, will pass for the present to the
proof of those things which are urgent.

,CHAP. XLVII. — DESOLATION OF JUD^A FORETOLD.

That the land of the Jews, then, was to be laid
waste, hear what was said by the Spirit of proph-
ecy. And the words were spoken as if from the
person of the people wondering at what had hap-
pened. They are these : " Sion is a wilderness,
Jerusalem a desolation. The house of our sanc-
tuary has become a curse, and the glory which
our fathers blessed is burned up with fire, and
all its glorious things are laid waste : and Thou
refrainest Thyself at these things, and hast held
Thy peace, and hast humbled us very sore."^
And ye are convinced that Jerusalem has been
laid waste, as was predicted. And concerning
its desolation, arid that no one should be per-
mitted to inhabit it, there was the following
prophecy by Isaiah : " Their land is desolate,
their enemies consume it before them, and none
of them shall dwell therein." ^ And that it is
guarded by you lest any one dwell in it, and
that death is decreed against a Jew apprehended
entering it, you know very well.*^

CHAP. XLVIII. CHRIST'S WORK AND DEATH FORE-

I TOLD.

v^And that it was predicted that our Christ

5 fieri Aoyou, " with reason," or " the Word." [This remarkable
passage on the salvability and accountability of the heathen is note-
worthy. See, on St. Matt. xxv. 32, Morsels of Criticism by the
eccentric but thoughtful Ed. King, p. 341. London, 1788J.

*> Isa. Ixiv. 10-12.

^ Isa. i. 7.

8 \Ad homitiem, referring to the cruel decree of Hadrian, which
the philosophic Antonines did not annul.]

THE FIRST APOLOGY OF JUSTIN.

179

should heal all diseases and raise the dead, hear
what was said. There are these words : " At
His coming the lame shall leap as an hart, and
the tongue of the stammerer shall be clear speak-
ing : the blind shall see, and the lepers shall be
cleansed ; and the dead shall rise, and walk
about." ' And that He did those things, you
can learn from the Acts of Pontius Pilate. And
how it was predicted by the Spirit of prophecy
that He and those who hoped in Him should be
slain, hear what was said by Isaiah. These are
the words : " Behold now the righteous perish-
eth, and no man layeth it to heart ; and just
men are taken away, and no man considereth.
From the presence of wickedness is the righteous
man taken, and his burial shall be in peace : he
/is taken from our midst." ^

CHAP. XLIX. — HIS REJECTION BY THE JEWS FORE-
TOLD.

And again, how it was said by the same Isaiah,
that the Gentile nations who were not looking
for Him should worship Him, but the Jews who
always expected Him should not recognize Him
when He came. And the words are spoken as
from the person of Christ ; and they are these :
" I was manifest to them that asked not for Me ;
I was found of them that sought Me not : I said.
Behold Me, to a nation that called not on My
name. I spread out My hands to a disobedient
and gainsaying people, to those who walked in
a way that is not good, but follow after their own
sins ; a people that provoketh Me to anger to
My face." ^ For the Jews having the prophecies,
and being always in expectation of the Christ to
come, did not recognise Him ; and not only so,
but even treated Him shamefully. But the Gen-
tiles, who had never heard anything about Christ,
until the apostles set out from Jerusalem and
preached concerning Him, and gave them the
prophecies, were filled with joy and faith, and cast
away their idols, and dedicated themselves to the
Unbegotten God through Christ. And that it
was foreknown that these infamous things should
be uttered against those who confessed Christ,
and that those who slandered Him, and said
that it was well to preserve the ancient customs,
should be miserable, hear what was briefly said
by Isaiah ; it is this : " Woe unto them that gall
sweet bitter, and bitter sweet." *

:hat call

.. CHAP. L. HIS HUMILIATION PREDICTED.

But that, having become man for our sakes,
He endured to suffer and to be dishonoured, and
that_H£_ shall comeagam with glofy7 hear the
prophecies which relateto~thTs";~EEey are these :

' Isa. XXXV. 6.

2 Isa. Ivii. I.

3 Isa. Ixv. 1-3.
■♦ Isa. V. 20.

" Because they delivered His soul unto death,
and He was numbered with the transgressors,
He has borne the sin of many, and shall make
intercession for the transgressors. For, behold.
My Servant shall deal prudently, and shall be
exalted, and shall be greatly extolled. As many
were astonished at Thee, so marred shall Thy
form be before men, and so hidden from them
Thy glory ; so shall many nations wonder, and
the kings shall shut their mouths at Him. For
they to whom it was not told concerning Him.
and they who have not heard, shall understand.
O Lord, who hath believed our report? and to
whom is the arm of the Lord revealed? We
have declared before Him as a child, as a root
in a dry ground. He had no form, nor glory ;
and we saw Him, and there was no form nor
comeliness : but His form was dishonoured and
marred more than the sons of men. A man
under the stroke, and knowing how to bear
infirmity, because His face was turned away :
He was despised, and of no reputation. It is
He who bears our sins, and is afflicted for us ;
yet we did esteem Him smitten, stricken, and
afflicted. But He was wounded for our trans-
gressions. He was bruised for our iniquities, the
chastisement of peace was upon Him, by His
stripes we are healed. All we, like sheep, have
gone astray ; every man has wandered in his own
way. And He delivered Him for our sins ; and
He opened not His mouth for all His affliction.
He was brought as a sheep to the slaughter, and
as a lamb before his shearer is dumb, so He
openeth not His mouth. In His humiliation.
His judgment was taken away." 5 Accordingly,
after He was crucified, even all His acquaint-
ances forsook Him, having denied Him ; and
afterwards, when He had risen from the dead
and appeared to them, and had taught them to
read the prophecies in which all these things were
foretold as coming to pass, and when they had
seen Him ascending into heaven, and had ber
lieved, and had received power sent thence by
Him upon them, and went to every race of men,
they taught these things, and were called apostles.

•

CHAP. LI. THE MAJESTY OF CHRIST.

/ And that the Spirit of prophecy might signify 1
to us that He who suffers these things has an
ineffable origin, and rules His enemies. He spake
thus : " His generation who shall declare ? be-
cause His life is cut off from the earth : for their
transgressions He comes to death. And I will
give the wicked for His burial, and the rich for
His death ; because He did no violence, neither
was any deceit in His mouth. And the Lord is
pleased to cleanse Him from the stripe. If He
be given for sin, your soul shall see His seed

5 Isa. lii. 13-15, liii. i-

i8o

THE FIRST APOLOGY OF JUSTIN.

^e^h

prolonged in days. And the Lord is pleased to
deliver His soul from grief, to show Him light,
and to form Him with knowledge, to justify the
righteous who richly serveth many. And He
shall bear our iniquities. Therefore He shall
inherit many, and He shall divide the spoil of
the strong ; because His soul was delivered to
death : and He was numbered with the trans-
gressors ; and He bare the sins of many, and
He was delivered up for their transgressions." '
Hear, too, how He was to ascend into heaven
according to prophecy. It was thus spoken :
" Lift up the gates of heaven ; be ye opened,
that the King of glory may come in. Who is this
King of glory? The Lord, strong and mighty." ^
And how also He should come again out of
heaven with glory, hear what was spoken in refer-
ence to this by the prophet Jeremiah. ^ His
words are : " Behold, as the Son of man He
Cometh in the clouds of heaven, and His angels
yvith Him." •♦

'HAP. LII. CERTAIN FULFILMENT OF PROPHECY

Since, then, we prove that all things which
have already happened had been predicted by
the prophets before they came to pass, we must
necessarily believe also that those things which
are in like manner predicted, but are yet to come
to pass, shall certainly happen. For as the things
which have already taken place came to pass
wlien foretold, and even though unknown, so
shall the things that remain, even though they
be unknown and disbelieved, yet come to pass.
For the prophets have proclaimed two advents
of His : the one, that which is already past,
when He came as a dishonoured and suffering
Man ; but the second, when, according to proph-
ecy, He shall come from heaven with glory, ac-
companied by His angelic host, when also He
shall raise the bodies of all men who have lived,
and shall clothe those of the worthy with immor-
tality, and shall send those of the wicked, endued
with eternal sensibility, into everlasting fire with
the wicked devils. And that these things also
have been foretold as yet to be, we will prove.
By Fzekiel the jirophet it was said : " Joint shall
be joined to joint, and bone to bone, and flesh
shall grow again ; and every knee shall bow to
the Lord, and every tongue shall confess Him." 5
And in what kind of sensation and punishment
the wicked are to be, hear from what was said
in like manner with reference to this ; it is as
follows : " Their worm shall not rest, and their
fire shall not be quenched;"^ and then shall
they repent, when it profits them not. And what

' Isa. liii. 8-12.

* Ps. xxiv. 7.

3 This prophecy occurs not in Jeremiah, but in Dan. rii. 13.

* Dan. vii. 13.

5 Ezek. xxxvii. 7, 8; Isa. xlv. 34.
<> Isa. Ixvi, 34.

the people of the Jews shall say and do, when
they see Him coming in glory, has been thus
predicted by Zechariah the prophet : " I will
command the four winds to gather the scattered
children ; I will command the north wind to
bring them, and the south wind, that it keep not
back. And then in Jerusalem there shall be
great lamentation, not the lamentation of mouths
or of lips, but the lamentation of the heart ; and
they shall rend not their garments, but their
hearts. Tribe by tribe they shall mourn, and
then they shall look on Him whom they have
pierced ; and they shall say, Why, O Lord, hast
Thou made us to err from Thy way ? The g\ory
which our fathers blessed, has for us been turned
^nto shame." ^

CHAP. LIII. SUMMARY OF THE PROPHECIES.

vJThough we could bring forward many other
prophecies, we forbear, judging these sufficient
for the persuasion of those who have ears to hear
and understand ; and considering also that those
persons are able to see that we do not make
mere assertions without being able to produce
proof, hke those fables that are told of the so-
called sons of Jupiter. For. with what reason
should we believe of a crucified man that He is
the first-born of the unbegotten God, and Him-
self will pass judgment on the whole human race,
unless we had found testimonies concerning Him
published before He came and was born as man,
and unless we saw that things had happened ac-
cordingly— the devastation of the land of the
Jews, and men of every race persuaded by His
teaching through the apostles, and rejecting
their old habits, in which, being deceived, they
had had their conversation ; yea, seeing ourselves
too, and knowing that the Christians from among
the Gentiles are both more numerous and more
true than those from among the Jews and Samar-
itans ? For all the other human races 3Je called
Gentiles by the Spirit of prophecy ; but the Jew-
ish and Samaritan races are called the tribe of
Israel, and the house of Jacob. And the prophecy
in which it was predicted that there should be
more believers from the Gentiles than from the
Jews and Samaritans, we will produce : it ran
thus : " Rejoice, O barren, thou that dost not
bear ; break forth and shout, thou that dost not
travail, because many more are the children of
the desolate than of her that hath an husband." '^
For all the Gentiles were " desolate " of the true
(iod, serving the works of their hands ; but the
Jews and Samaritans, having the word of God
delivered to them by the prophets, and always
expecting the Christ, did not recognise Him
when He came, except some few, of whom the
Spirit of prophecy by Isaiah had predicted that

7 Zech. xii. 3-14; Isa. Ixiii. 17, Uiv. 11.
* Isa. liv. I.

THE FIRST APOLOGY OF JUSTIN.

i8i

Aey should be saved. He spoke as from their
ijerson : " Except the Lord had left us a seed, we
should have been as Sodom and Gomorrah." '
For Sodom and Gomorrah are related by Moses
to have been cities of ungodly men, which God
burned with fire and brimstone, and overthrew,
no one of their inhabitants being saved except
a certain stranger, a Chaldaean by birth, whose
name was Lot ; with whom also his daughters
were rescued. And those who care may yet see
their whole country desolate and burned, and
remaining barren. And to show how those from
among the Gentiles were foretold as more true
and more believing, we will cite what was said
by Isaiah ^ the prophet ; for he spoke as follows :
" Israel is uncircumcised in heart, but the Gen-
tiles are uncircumcised in the flesh." So many
things therefore, as these, when they are seen
with the eye, are enough to produce conviction
and behef in those who embrace the truth, and
are not bigoted in their opinions, nor are g9v-
erned by their passions. ^ /[/

CHAP. LIV. ORIGIN OF HEATHEN MYTHOLOGY.

But those who hand down the myths which the
poets have made, adduce no proof to the youths
who learn them ; and we proceed to demon-
strate that they have been uttered by the influ-
ence of the wicked demons, to deceive and lead
astray the human race. For having heard it
proclaimed through the prophets that the Christ
was to come, and that the ungodly among men
were to be punished by fire, they put forward
many to be called sons of Jupiter, under the
impression that they would be able to produce in
men the idea that the things which were said
with regard to Christ were mere marvellous tales,
like the things which were said by the poets. And
these things were said both among the Greeks
and among all nations where they [the de-
mons] heard the prophets foretelling that Christ
would specially be believed in ; but that in
hearing what was said by the prophets they
did not accurately understand it, but imitated
what was said of our Christ, like men who are in
error, we will make plain. The prophet Moses,
then, was, as we have already said, older than
all writers ; and by him, as we have also said be-
fore, it was thus predicted : " There shall not
fail a prince from Judah, nor a lawgiver from
between his feet, until He come for whom it is
reserved ; and He shall be the desire of the Gen-
tiles, binding His foal to the vine, washing His
robe in the blood of the grape." ^ The devils,
accordingly, when they heard these prophetic
words, said that Bacchus was the son of Jupiter,
and gave out that he was the discoverer of the

' Isa. i. Q.

^ The following words are found, not in Isaiah, but in Jer. ix. 26.

' Gen. xlix. 10.

vine, and they number wine ^ [or, the ass] among
his mysteries ; and they taught that, having been
torn in pieces, he ascended into heaven. And
because in the prophecy of Moses it had not
been expressly intimated whether He who was
to come was the Son of God, and whether
He would, riding on the foal, remain on earth
or ascend into heaven, and because the name of
" foal " could mean either the foal of an ass or
the foal of a horse, they, not knowing whether
He who was foretold would bring the foal of an
ass or of a horse as the sign of His coming, nor
whether He was the Son of God, as we said
above, or of man, gave out that Bellerophon, a
man born of man, himself ascended to heaven
on his horse Pegasus. And when they heard it
said by the other prophet Isaiah, that He should
be born of a virgin, and by His own means as-
cend into heaven, they pretended that Perseus
was spoken of. And when they knew what was
said, as has been cited above, in the prophecies
written aforetime, " Strong as a giant to run his
course," s they said that Hercules was strong,
and had journeyed over the whole earth. And
when, again, they learned that it had been fore-
told that He should heal every sickness, and
raise the dead, they produced ^sculapius.

CHAP. LV. SYMBOLS OF THE CROSS,

But in no instance, not even in any of those
called sons of Jupiter, did they imitate the be-
ing crucified ; forjt was not understood by them,
all the things said of it having been put symboli-
cally. And this, as the prophet foretold, is the
greatest symbol of His power and rule ; as is also
proved by the things which fall under our obser-
vation. For consider all the things in the world,
whether without this form they could be admin-
istered or have any community. For the sea is
not traversed except that trophy which is called
a sail abide safe in the ship ; and the earth is
not ploughed without it : diggers and mechanics
do not their work, except with tools which have
this shape. And the human form differs from
that of the irrational animals in nothing else than
in its being erect and having the hands extended,
and having on the face extending from the fore-
head what is called the aose, through which
there is respiration for the living creature ; and
this shows no other form than that of the cross.
And so it was said by the prophet, " The breath
before our face is the Lord Christ." ^ And the
power of this form is shown by your own sym-
bols on what are called " vexilla " [banners] and

< In the MS. the reading is olvov (wine) ; but as Justin's argu.rn;nt
seems to require oi'oi' (an ass), Sylburg inserted this latter word in
his edition; and this reading is approved by Grabe and Thirlby, and
adopted by Otto and TroUope. It may be added, that a.va.ypa.<\)0\jai
is much more suitable to avov than to oii'oi'.

5 Ps xix. 5.

b From Lam. iv. 20 (Sept.).

l82

THE FIRST APOLOGY OF JUSTIN.

trophies, with which all your state possessions are
made, using these as the insignia of your power
and government, even though you do so unwit-
tingly.' And with this form you consecrate the
images of your emperors when they die, and you
name them gods by inscriptions. Since, there-
fore, we have urged you both by reason and by
an evident form, and to the utmost of our ability,
we know that now we are blameless even though
you disbeheve ; for our part is done and fin-
ished.

CHAP. LVI. — THE DEMONS STILL MISLEAD MEN.

But the evil spirits were not satisfied with say-
ing, before Christ's appearance, that those who
were said to be sons of Jupiter were born of
him ; but after He had appeared and been bom
among men, and when they learned how He had
been foretold by the prophets, and knew that
He should be believed on and looked for by
every nation, they again, as was said above, put
for\vard other men, the Samaritans Simon and
Menander, who did many mighty works by magic,
and deceived many, and still keep them de-
ceived. For even among yourselves, as we said
before,^ Simon was in the royal city Rome in
the reign of Claudius Caesar, and so greatly
astonished the sacred senate and people of the
Romans, that he was considered a god, and
honoured, like the others whom you honour as
gods, with a statue. Wherefore we pray that the
sacred senate and your people may, along with
yourselves, be arbiters of this our memorial, in
order that if any one be entangled by that man's
doctrines, he may learn the tmth, and so be able
to escape error ; and as for the statue, if you
please, destroy it.

CHAP. LVII. — AND CAUSE PERSECUTION.

Norcan the devils persuade men that there
will be no conflagration for the punishment of
the wicked ; as they were unable to effect that
Christ should be hidden after He came. But
this only can they effect, that they who live irra-
tionally, and were brought up licentiously in
wicked customs, and are prejudiced in their
own opinions, should kill and hate us ; whom
we not only do not hate, but, as is proved, pity
and endeavour to lead to repentance. For we
do not fear death, since it is acknowledged we
must surely die ; and there is nothing new, but
all things continue the same in this administra-
tion of things ; and if satiety overtakes those who
enjoy even one year of these things, they ought
to give heed to our doctrines, that they may
live eternally free both from suffering and from

• [The Orientals delight in such refinements, but the " scandal of
the cioss" led the early Christians thus to retort upon the heathen;
and the Labarum may have been the fruit of this very suggestion.]

- [See cap. «xvi. above, and note p. 187, below.J

want. But if they believe that there is nothing
after death, but declare that those who die pass
into insensibility, then they become our benefac-
tors when they set us free from sufferings and
necessities of this life, and prove themselves to
be wicked, and inhuman, and bigoted. For they
kill us with no intention of delivering us, but
cut us off that we may be deprived of life and
pleasure.

CHAP. LVIII.

AND RAISE UP HERETICS.

And, as we said before, the devils put forward
Marcion of Pontus, who is even now teaching
men to deny that God is the maker of all things
in heaven and on earth, and that the Christ pre-
dicted by the prophets is His Son, and preaches
another god besides the Creator of aU, and like-
wise another son. And this man many have
believed, as if he alone knew the truth, and
laugh at us, though they have no proof of what
they say, but are carried away irrationally as
lambs by a wolf, and become the prey of atheis-
tical doctrines, and of devils. For they who are
called devils attempt nothing else than to seduce
men from God who made them, and from Christ
His first-begotten ; and those who are unable to
raise themselves above the earth they have riveted,
and do now rivet, to things earthly, and to the
works of their own hands \ but those who de-
vote themselves to the contemplation of things
divine, they secretly beat back ; and if they have
not a wise sober-mindedness, and a pure and
passionless life, they drive them into godless-
ness.

CHAP. LIX. PLATO'S OBLIGATION TO MOSES.

And that you may learn that it was from om
teachers — we mean the account given through
the prophets — that Plato borrowed his state-
ment that God, having altered matter which was
shapeless, made the world, hear the very words
spoken through Moses, who, as above shown.,
was the first prophet, and of greater antiquity
than the Greek writers ; and through whom the
Spirit of prophecy, signifying how and from what
materials God at first formed the world, spake
thus : " In the beginning God created the heaven
and the earth. And the earth was invisible and
unfurnished, and darkness was upon the face oi
the deep ; and the Spirit of God moved over
the waters. And God said. Let there be light ,■
and it was so." So that both Plato and they
who agree with him, and we ourselves, have
learned, and you also can be convinced, that by
the word of God the whole world was made out
of the substance spoken of before li^' Moses.
And that which the poets call Erebus, we kno»v
was spoken of formerly by Moses.^

3 Comp. Deut. xxxii. 11.

THE FIRST APOLOGY OF JUSTIN.

183

CHAP. LX.

PLATO S DOCTRINE OF THE CROSS.

And the physiological discussion ' concerning
the Son of God in the Tiviceus of Plato, where
he says, " He placed him crosswise ^ in the uni-
verse," he borrowed in like manner from Moses \
for in the writings of Moses it is related how at
that time, when the Israelites went out of Egypt
and were in the wilderness, they fell in with
poisonous beasts, both vipers and asps, and every
kind of serpent, which slew the people ; and
that Moses, by the inspiration and influence of
God, took brass, and made it into the figure of
a cross, and set it in the holy tabernacle, and
said to the people, " If ye look to this figure,
and believe, ye shall be saved thereby." ^ And
when this was done, it is recorded that the ser-
pents died, and it is handed down that the
people thus escaped death. Which things Plato
reading, and not accurately understanding, and
not apprehending that it was the figure of the
cross, but taking it to be a placing crosswise,
he said that the power next to the first God was
placed crosswise in the universe. And as to
his speaking of a third, he did this because he
read, as we said above, that which was spoken
by Moses, " that the Spirit of God moved over
the waters." For he gives the second place to
the Logos which is with God, who he said was
placed crosswise in the universe ; and the third
place to the Spirit who was said to be borne
upon the water, saying, " And the third around
the third." -* And hear how the Spirit of proph-
ecy signified through Moses that there should be
a conflagration. He spoke thus : " Everlasting
fire shall descend, and shall devour to the pit
beneath." s It is not, then, that we hold the same
opinions as others, but that all speak in imitation
of ours. Among us these things can be heard
and learned from persons who do not even know
the forms of the letters, who are uneducated and
barbarous in speech, though wise and believing
in mind ; some, indeed, even maimed and de-
prived of eyesight ; so that you may understand
that these things are not the effect of human
wisdom, but are uttered by the power of God.

CHAP. LXI. — CHRISTIAN BAPTISM,

I will also relate the manner in which we

, dedicated ourselves to God when we had been

' made new through Christ ; lest, if we omit this,

we seem to be unfair in the explanation we are

' Literally, " that which is treated physiologically."

2 He impressed him as a X'ao-Mo, i.e., in the form of the letter y
"P?" '"^ universe." Plato is speaking of the soul of the universe
[Timjeus, Opp., vol. ix. p. 314. And see note of Langus (p. 37) on
p. 113 of Orabe. Here crops out the Platonic philosopher speaking
alter the fashion of his contemporaries, perhaps to conciliate his
sovereign. See Professor Jowett's Introduction to the Tiinaus Vk-hich
will aid the students.] '

3 Num. xxi. 8.

4 Ta 5e Tolra. Trept Toc TpiTOi',

5 Deut. xxxii. 22.

making. As many as are persuaded and believe
that what we teach and say is true, and under
take to be able to live accordingly, are instructed
to pray and to entreat God with fasting, for the
remission of their sins that are past, we praying
and fasting with them. Then they are brought
by us where there is water, and are regenerated
in the same manner in which we were ourselves
regenerated. For, in the name of God, the
Father and Lord of the universe, and of our
Saviour Jesus Christ, and of the Holy Spirit,
they then receive the washing with water. For
Christ also said, " Except ye be born again, ye
shall not enter into the kingdom of heaven."^
Now, that it is impossible for those who have
once been born to enter into their mothers'
wombs, is manifest to all. And how those who
have sinned and repent shall escape their sins,
is declared by Esaias the prophet, as I wrote
above ; "^ he thus speaks : '' Wash you, make you
clean ; put away the evil of your doings from
your souls ; learn to do well ; judge the father-
less, and plead for the widow : and come and
let us reason together, saith the Lord. And
though your sins be as scarlet, I will make them
white like wool ; and though they be as crimson,
I will make them white as snow. But if ye re-
fuse and rebel, the sword shall devour you : for
the mouth of the Lord hath spoken it." ^

And for this [rite] we have learned from the
apostles this reason. Since at our birth we were
born without our own knowledge or choice, by
our parents coming together, and were brought
up in bad habits and wicked training • in order
that we may not remain the children of necessity
and of ignorance, but may become the children
of choice and knowledge! and may obtain in the
water the remission of sins formerly committed,
there is pronounced over him who chooses to be
born again, and has repented of his sins, the |
name of God the Father and Lord of the uni- '
verse ; he who leads to the laver the person that
is to be washed calling him by this name alone.
For no one can utter the name of the ineffable
God ; and if any one dare to say that there is a
name, he raves with a hopeless madness. And
this washing is called illumination, because they
who learn these things are illuminated in their
understandings. And in the name of Jesus
Christ, who was crucified under Pontius Pilate, !
and in the name of the Holy Ghost, who through
the prophets foretold all things about Jesus, he
who is illuminated is washed.

CHAP. LXII. ITS IMITATION BY DEMONS.

Arid the devils, indeed, having heard this
washirig published by the prophet, instigated

* John iii. 5.
7 Chap. xliv.

• Isa. i. 16-30.

1 84

THE FIRST APOLOGY OF JUSTIN.

those who enter their temples, and are about to
approach them with hbations and burnt-offerings,
also to sprinkle themselves ; and they cause them
also to wash themselves entirely, as they depart
[from the sacrifice], before they enter into the
shrines in which their images are set. And the
command, too, given by the priests to those who
enter and worship in the temples, that they take
off their shoes, the devils, learning what hap-
pened to the above-mentioned prophet Moses,
have given in imitation of these things. For at
that juncture, when Moses was ordered to go
down into Egypt and lead out the people of the
Israelites who were there, and while he was tend-
ing the flocks of his maternal uncle ' in the land
of Arabia, our Christ conversed with him under
the appearance of fire from a bush, and said,
" Put off thy shoes, and draw near and hear."
And he, when he had put off his shoes and drawn
near, heard that he was to go down into Egypt
and lead out the people of the Israelites there ;
and he received mighty power from Christ, who
spoke to him in the appearance of fire, and
went down and led out the people, having done
great and marvellous things ; which, if you desire
to know, you will learn them accurately from his
writings.

lV;h

AP. LXIII.

HOW GOD APPEARED TO MOSES.

And all the Jews even now teach that the
nameless God spake to Moses ; whence the
Spirit of prophecy, accusing them by Isaiah
the prophet mentioned above, said " The ox
knoweth his owner, and the ass his master's crib ;
but Israel doth not know Me, and My people do
not understand." 2 And Jesus the Christ, be-
cause the Jews knew not what the Father was,
and what the Son, in like manner accused them ;
and Himself said, " No one knoweth the Father,
but the Son ; nor the Son, but the Father, and
they to whom the Son revealeth Him." ^ Now
the Word of God is His Son, as we have before
said. And He is called Angel and Apostle ; for
He declares whatever we ought to know, and is
sent forth to declare whatever is revealed ; as
our Lord Himself says, " He that heareth Me,
heareth Him that sent Me." * From the writ-
ings of Moses also this will be manifest ; for
thus it is written in them, " And the Angel of
God spake to Moses, in a flame of fire out of
the bush, and said, I am that I am, the God
of Abraham, the God of Isaac, the God of
Jacob, the God of thy fathers ; go down into
Egypt, and bring forth My people." 5 And if
you wish to learn what follows, you can do so

■ Thirlby conjectures that Justin here confused in his mind the
histories of Moses and Jacob.

2 Isa. i. 3.

3 Matt. xi. 27.
* Luke X. i6.
S Ex. iii. 6.

from the same writings ; for it is impossible to
relate the whole here. But so much is written
for the sake of proving that Jesus the Christ is
the Son of God and His Apostle, being of old
the Word, and appearing sometimes in the form
of fire, and sometimes in the likeness of angels ;
but now, by the will of God, having become
man for the human race, He endured all the
sufferings which the devils instigated the sense-
less Jews to inflict upon Him ; who, though they
have it expressly affirmed in the writings of
Moses, " And the angel of God spake to Moses
in a flame of fire in a bush, and said, I am that
I am, the God of Abraham, and the God of
Isaac, and the God of Jacob," yet maintain that
He who said this was the Father and Creator of
the universe. Whence also the Spirit of proph-
ecy rebukes them, and says, " Israel doth not
know Me, my people have not understood Me." ^
And again, Jesus, as we have already shown, while
He was with them, said, " No one knoweth the
Father, but the Son ; nor the Son but the Father,
and those to whom the Son will reveal Him." 7
The Jews, accordingly, being throughout of
opinion that it was the Father of the universe
who spake to Moses, though He who spake to
him was indeed the Son of God, who is called
both Angel and Apostle, are justly charged, both
by the Spirit of prophecy and by Christ Himself,
with knowing neither the Father nor the Son.
For they who affirm that the Son is the Father,
are proved neither to have become acquainted
with the Father, nor to know that the Father of
the universe has a Son ; who also, being the
first-begotten Word of God, is even God. And
of old He appeared in the shape of fire and in
the likeness of an angel to Moses and to the
other prophets ; but now in the times of your
reign,^ having, as we before said, become Man
by a virgin, according to the counsel of the
Father, for the salvation of those who believe on
Him, He endured both to be set at nought and
to suffer, that by dying and rising again He
might conquer death. And that which was said
out of the bush to Moses, " I am that I am, the
God of Abraham, and the God of Isaac, and
the God of Jacob, and the God of your fathers," "^
this signified that they, even though dead, are
yet in existence, and are men belonging to Christ
Himself. For they were the first of all men to
busy themselves in the search after God ; Abra-
ham being the father of Isaac, and Isaac of
Jacob, as Moses wrote.

CHAP. LXIV. — FURTHER MISREPRESE>rrATIONS OF
THE TRUTH.

From what has been already said, you can

'i Isa. i. 3.

7 Matt. xi. 27.

' [Rather, " of your empire."]

9 Ex. iii. 6.

THE FIRST APOLOGY OF JUSTIN.

185

understand how the devils, in imitation of what
was said by Moses, asserted that Proserpine was
the daughter of Jupiter, and instigated the peo-
ple to set up an image of her under the name
of Kore [Cora, i.e., the maiden or daughter] at
the spring-heads. For, as we wrote above,'
Moses said, " In the beginning God made the
heaven and the earth. And the earth was with-
out form and unfurnished : and the Spirit of
God moved upon the face of the waters." In
imitation, therefore, of what is here said of the
Spirit of God moving on the waters, they said
that Proserpine [or Cora] was the daughter of
Jupiter.^ And in like manner also they craftily
feigned that Minerva was the daughter of Jupiter,
not by sexual union, but, knowing that God con-
ceived and made the world by the Word, they
say that Minerva is the first conception [o/i/ota] ;
which we consider to be very absurd, bringing
forward the form of the conception in a female
shape. And in like manner the actions of those
others who are called sons of Jupiter sufficiently
/Condemn them.

/ / CHAP. LXV. — ADMINISTRATION OF THE SACRAMENTS.

^'-^But we, after we have thus washed him who
has been convinced and has assented to our
teaching, bring him to the place where those
who are called brethren are assembled, in order
that we may offer hearty prayers in_ oommoii for
ourselves and for the baptized [illuminated] per-
son, and for all others in every place, that we
may be counted worthy, now that we have learned
the truth, by our works also to be found good
citizens and keepers of the commandments, so
that we may be saved with an everlasting salva-
tion. Having ended the prayers, we salute one
another with a kiss.^ There is then brought to
the president of tlie brethren •♦ bread and a cup
of wine mixed with water; and he taking them,
gives praise and glory to the Father of the uni-
verse, through the name of the Son and of the
Holy Ghost, and offers thanks at considerable
length for our being counted worthy to receive
these things at His hands. And when he has
concluded the prayers and thanksgivings, all the
people present express their assent by saying
Amen. This word Amen answers in the Hebrew
language to yeVoiro [so be it]. And when the
president has given thanks, and all the people
have expressed their assent, those who are called

* Chap. lix.

2 And therefore caused her to preside over the waters, as above.

3 The kiss of charity, the kiss of peace, or "the peace" (r;
eiprji'r;), was enjoined by the Apostle Paul in his Epistles to the Cor-
inthians, Thessalonians, and Romans, and thence passed into a com-
mon Christian usage. It was continued in the Western Church, under
regulations to prevent its abuse, itntil the thirteenth century. Stanley
remarks (^Corinthians, i. 414), " It is still continued in the worship
of the Coptic Church."

* TO) TrpoecTTuiTi Twv a6« Acfitov. This expression may quite legiti-
mately be translated, " to that one of the brethren who was presid-
ing."

by us deacons give to each of those present to
partake of the bread and wine mixed with water
over which the thanksgiving was pronounced,
and to those who are absent they carry away a
portion.

CHAP. LXVI. — OF THE EUCHARIST.

And this food is called among us Y^vxa-pia-Tia^
[the Eucharist], of which no one is allowed to
partake but the man wlio believes that the things
which lve~TeacR~are true, and who has been
washed with the washing that is for the remis-
sion of sins, and unto regeneration, and who is so
living as Christ has enjoined. For not as com-
mon bread and common drink do we receive
these ; but in like manner as Jesus Christ our
Saviour, having been made flesh by the Word
of God, had both flesh and blood for our salva-
tion, so likewise have we been taught that the
food which is blessed by the prayer of His word,
and from which our blood and flesh by transmu-
tation are nourished, is the flesh and blood of
that Jesus who was made flesh.^ For the apos-
tles, in the memoirs composed by them, which
are called Gospels, have thus delivered unto us
what was enjoined upon them ; that Jesus took
bread, and when He had given thanks, said,
" This do ye in remembrance of Me,^ this is My
body ; " and that, after the same manner, hav-
ing taken the cup and given thanks. He said,
" This is My blood ; " and gave it to them alone.
Which the wicked devils have imitated in the
mysteries of Mithras, commanding the same
thing to be done. For, that bread and a cup of
water are placed with certain incantations in the
mystic rites of one who is being initiated, you
either know or can learn.

CHAP. LXVII. WEEKLY WORSHIP OF THE CHRIS-
TIANS.

And we afterwards continually remind each
other of these things. And the wealthy among •"
us help the needy ; and we always keep to-
gether ; and for all things wherewith we are sup-
plied, we bless the Maker of all through His Son

5 Literally, thanksgiving. See Matt. xxvi. 27.

6 This passage is claimed alike by Calvinists, Lutherans, and
Romanists; and, indeed, the language is so inexact, that each party
may plausibly maintain that their own opinion is advocated by it.
[But the same might he said of the words of our Lord himself; and, if
such widely separated Christians can all adopt this passage, who can
be sorry?] The expression, " the prayer of His word," or of the
word we have from Him, seems to signify the prayer pronounced
over the elements, in imitation of our Lord's thanksgiving before
breaking the bread. [I must dissent from the opinion that the lan-
guage is " inexact: " he expresses himself naturally as one who be-
lieves it is bread, but yet not " common bread." So Gelasius, Bishop
of Rome (a d. 490.), " By the sacraments we are made partakers
of the divine nature, and yet the substance and nature of bread and
wine do not cease to be in them," etc. (See the original in Bing-
ham's Antiquities, book xv. cap. 5. See Chrysost., Epist. ad.
Cdsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue
this inquiry will find the Patristic authorities in Historia Transuo-
stantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The
famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838,
with the homily of j'Elfric (a.d. 960) in a cheap edition.]

^ Luke xxii. iq.

1 86

THE FIRST APOLOGY OF JUSTIN.

Jesus Christ, and through the Holy Ghost. And
on the day called Sunday,' all who live in cities
or in the country gather together to one place,
and the memoirs of the apostles or the writings
of the prophets are read, as long as time per-
mits ; then, when the reader has ceased, the
president verbally instructs, and exhorts to the
imitation of these good things. Then we all
rise together and pray, and, as we before said,
when our prayer is ended, bread and wine and
water are brought, and the president in like man-
ner offers prayers and thanksgivings, according
to his ability,^ and the people assent, saying
Amen ; and there is a distribution to each, and
a participation of that over which thanks have
been given,^ and to those who are absent a por-
y^ tion is sent by the deacons. And they who are
well to do, and wilTing, give what each thinks
fit ; and what is collected is deposited with the
president, who succours the orphans and widows,
and those who, through sickness or any other
cause, are in want, and those who are in bonds,
and the strangers sojourning among us, and in 3.
word takes care of all who are in need. But
Sunday is the day on which we all hold our
common assembly, because it is the first day on
which God, having wrought a change in the
darkness and matter, made the world ; and
Jesus Christ our Saviour on the same day rose
from the dead. For He was crucified on the
day before that of Saturn (Saturday) ; and on
the day after that of Saturn, which is the day of
the Sun, having appeared to His apostles and dis-
ciples, He taught them these things, which we have
submitted to you also for your consideration.

CHAP. LXVIII. CONCLUSION.

And if these things seem to you to be reason-
able and true, honour them ; but if they seem
nonsensical, despise them as nonsense, and do
not decree death against those who have done
no wrong, as you would against enemies. For
we forewarn you, that you shall not escape the
coming judgment of God, if you continue in
your injustice ; and we ourselves will invite you
to do that which is pleasing to God. And
though from the letter of the greatest and most
illustrious Emperor Adrian, your father, we could
demand that you order judgment to be given as
we have desired, yet we have made this appeal
and explanation, not on the ground of Adrian's
decision, but because we know that what we ask
is just. And we have subjoined the copy of

* TJj Tou 'HAiou A«yOfie»'7) ^uepa.

* ocTT) Sui'ttfiit avTiZ, — a phrase over which there has been much
contention, but which seems to admit of no other meaning than that
given above. [No need of any " contention." Langus renders, Pro
vtrili suii, and Grabe illustrates by reference to Apost. Const., lib.
viii. cap. 12. Our own learned translators render the same phrase
(cap. xiii., above) " to the utmost of our power." Some say this fa-
vours extemporary prayers, and others object. Oh! what matter
either way ? We all sing hymns, " according to our ability."]

J Or, of the eucharistic elements.

Adrian's epistle, that you may know that we are
speaking truly about this. And the following is
the copy : —

EPISTLE OF ADRIAN* IN BEHALF OF THE
CHRISTIANS.

I have received the letter addressed to me by
your predecessor Serenius Granianus, a most
illustrious man ; and this communication I am
unwilling to pass over in silence, lest innocent
persons be disturbed, and occasion be given to
the informers for practising villany. Accord-
ingly, if the inhabitants of your province will so
far sustain this petition of theirs as to accuse the
Christians in some court of law, I do not pro-
hibit them from doing so. But I will not suffer
them to make use of mere entreaties and out-
cries. For it is far more just, if any one desires
to make an accusation, that you give judgment
upon it. If, therefore, any one makes the accu-
sation, and furnishes proof that the said men do
anything contrary to the laws, you shall adjudge
punishments in proportion to the offences. And
this, by Hercules, you shall give special heed to,
that if any man shall, through mere calumny,
bring an accusation against any of these persons,
you shall award to him more severe punishments
in proportion to his wickedness.

EPISTLE OF ANTONINUS TO THE COMMON
ASSEMBLY OF ASIA.^

The Emperor Caesar Titus ^lius Adrianus
Antoninus Augustus Pius, Supreme Pontiff, in the
fifteenth year of his tribuneship, Consul for the
third time. Father of the fatherland, to the Com-
mon Assembly of Asia, greeting : I should have
thought that the gods themselves would see to it
that such offenders should not escape. For if
they had the power, they themselves would much
rather punish those who refuse to worship them ;
but it is you who bring, trouble on these persons,
and accuse as the opinion of atheists that which
they hold, and lay to their charge certain other
things which we are unable to prove. But it
would be advantageous to them that they should
be thought to die for that of which they are ac-
cused, and they conquer you by being lavish of
their lives rather than yield that obedience which
you require of them. And regarding the earth-
quakes which have already happened and are
now occurring, it is not seemly that you remind
us of them, losing heart whenever they occur,
and thus set your conduct in contrast with that
of these men ; for they have much greater confi-
dence towards God than you yourselves have.
And you, indeed, seem at such times to ignore
the gods, and you neglect the temples, and make

* Addressed to Minucius Fundanus. [Generally credited as
genuine. ]

s [ Regarded as spurious. )

THE FIRST APOLOGY OF JUSTIN.

187

no recognition of the worship of God. And
hence you are jealous of those who do serve Him,
and persecute them to the death. Concerning
such persons, some others also of the governors
of provinces wrote to my most divine father ; to
whom he replied that they should not at all dis-
turb such persons, unless they were found to be
attempting anything against the Roman govern-
ment. And to myself many have sent intima-
tions regarding such persons, to whom I also
replied in pursuance of my father's judgment.
But if any one has a matter to bring against any
person of this class, merely as such a person,' let
the accused be acquitted of the charge, even
though he should be found to be such an one ;
but let the accuser he amenable to justice.

EPISTLE OF MARCUS AURELIUS TO THE
SENATE, IN WHICH HE TESTIFIES THAT
THE CHRISTIANS WERE THE CAUSE OF
HIS VICTORY.^

The Emperor Caesar Marcus Aurelius Antoni-
nus, Germanicus, Parthicus, Sarmaticus, to the
People of Rome, and to the sacred Senate,
greeting : I explained to you my grand design,
and what advantages I gained on the confines of
Germany, with much labour and suffering, in
consequence of the circumstance that I was sur-
rounded by the enemy ; I myself being shut up
in Carnuntum by seventy-four cohorts, nine miles
off. And the enemy being at hand, the scouts
pointed out to us, and our general Pompeianus
showed us that there was close on us a mass of a
mixed multitude of 977,000 men, which indeed
we saw ; and I was shut up by this vast host,
having with me only a battalion composed of the
first, tenth, double and marine legions. Having
then examined my own position, and my host, with
respect to the vast mass of barbarians and of
the enemy, I quickly betook myself to prayer to
the gods of my country. But being disregarded
by them, I summoned those who among us go
by the name of Christians. And having made
inquiry, I discovered a great number and vast
host of them, and raged against them, which was
by no means becoming ; for afterwards I learned
their power. Wherefore they began the battle,
not by preparing weapons, nor arms, nor bugles ;
for such preparation is hateful to them, on ac-
count of the God they bear about in their con-
science. Therefore it is probable that those
whom we suppose to be atheists, have God as
their ruling power entrenched in their con-.

' That is, if any one accuses a Christian merely on the ground of
his being a Christian.

^ [Spurious, no doubt ; but the literature of the subject is very rich.
See text and notes, Milman's Gibbon, vol. ii. 46.]

science. For having cast themselves on the
ground, they prayed not only for me, but also
for the whole army as it stood, that they might
be delivered from the present thirst and famine.
For during five days we had got no water, be-
cause there was none ; for we were in the heart
of Germany, and in the enemy's territory. And
simultaneously with their casting themselves on
the ground, and praying to God (a God of whom
I am ignorant), water poured from heaven, upon
us most refreshingly cool, but upon the enemies
of Rome a withering ^ hail. And immediately we
recognised the presence of God following on the
prayer — a God unconquerable and indestruc-
tible. Founding upon this, then, let us pardon
such as are Christians, lest they pray for and
obtain such a weapon against ourselves. And I
counsel that no such person be accused on the
ground of his being a Christian. But if any one
be found laying to the charge of a Christian that
he is a Christian, I desire that it be made mani-
fest that he who is accused as a Christian, and
acknowledges that he is one, is accused of nothing
else than only this, that he is a Christian ; but
that he who arraigns him be burned alive. And
I further desire, that he who is entrusted with the
government of the province shall not compel
the Christian, who confesses and certifies such a
matter, to retract ; neither shall he commit him.
And I desire that these things be confirmed by
a decree of the Senate. And I command this
my edict to be published in the Forum of Trajan,
in order that it may be read. The prefect Vi-
trasius Pollio will see that it be transmitted to all
the provinces round about, and that no one who
wishes to make use of or to possess it be hin-
dered from obtaining a copy from the document
I now publish.

3 Literally, " fiery." ,

[Note I. (See capp. xxvi. and Ivi.)
In 1851 I recognised this stone in the Vatican, and read it with
emotion. I copied it, as follows:

" Semoni

Sanco

Deo Fidio

Sacrvm

Sex. Pompeius. S. P. F. Col. Mussianvs.

QUINQUENNALIS DeCUR BiDENTALIS DoNUM DEDIT."

The explanation is possibly this: Simon Magus was actually recog-
nised as the God Seino, just as Barnabas and Paul were supposed to
be Zeus and Hermes (Acts xiv. 12.), and were offered divine honours
accordingly. Or the Samaritans may so have informed Justin on
their understanding of this inscription, and with pride in the success
of their countryman (Acts viii. 10) , whom they had recognised " as the
great power of God." See Orelli (No. i860), Insc, vol. i. 337.

Note n. (The Thundering Legion.)
The bas-relief on the column of Antonine, in Rome, is a very
striking complement of the story, but an answer to prayer is not a
miracle. I simply transcribe from the American Translation of
Alzog's Universal Church History the references there given to
the Legio Fulminairix : " Tertull., Apol.,cap. 5; Ad Scap., cap. 4:
Euseb., V. s: Greg. Nyss. Or., 11 in Martyr.; Oros., vii. 15; Dio.
Cass.-Epit.: Xiphilin., lib. Ixxi. cap. 8; Jul. Capitol, in Marc
Antonin., cap. 24."]

THE SECOND APOLOGY OF JUSTIN

FOR THE CHRISTIANS.
ADDRESSED TO THE ROMAN SENATE.

CHAP. I. — INTRODUCTION.

Romans, the things which have recently '
happened in your city under Urbicus/ and the
things which are Hkewise being everywhere
unreasonably done by the governors, have
compelled me to frame this composition for
your sakes, who are men of like passions, and
brethren, though ye know it not, and though ye
])e unwilling to acknowledge it on account of
}Our glorying in what you esteem dignities.^
For everywhere, whoever is corrected by father,
or neighbour, or child, or friend, or brother, or
husband, or wife, for a fault, for being hard
to move, for loving pleasure and being hard to
urge to what is right (except those who have
been persuaded that the unjust and intemperate
shall be punished in eternal fire, but that the
virtuous and those who lived like Christ shall
dwell with God in a state that is free from suf-
fering, — we mean, those who have become
Christians), and the evil demons, who hate us,
and who keep such men as these subject to
themselves, and serving them in the capacity of
judges, incite them, as rulers actuated by evil
spirits, to put us to death. But that the cause
of all that has taken place under Urbicus may
become quite plain to you, I will relate what has
been done.

CHAP. II. — URBICUS CONDEMNS THE CHRISTIANS
TO DEATH.

A certain woman lived with an intemperate ■»
husband ; she herself, too, having formerly been
intemperate. But when she came to the knowl-
edge of the teachings of Christ she became
sober-minded, and endeavoured to persuade her

IJ Literally, " both yesterday and the day before."

= [See Grabe's note on the conjecture of Valesius that this pre-
lect was LoUius Urbicus, the historian (vol. i. p. i, and notes, p. i).]

3 [He has addressed them as " Romans," because in this they
gloried together, — emperor, senate, soldiers, and citizens.]

* aito.\a<TTa.ifoi'ri, which word includes unchastity, as well as the
other form.-, of intemperance. [As we say, dissolute.]

l8S

husband likewise to be temperate, citing the
teaching of Christ, and assuring him that there
shall be punishment in eternal fire inflicted
upon those who do not live temperately and
conformably to right reason. But he, continu-
ing in the same excesses, alienated his wife from
him by his actions. For she, considering it
wicked to live any longer as a wife with a hus-
band who sought in every way means of indul-
ging in pleasure contrary to the law of nature,
and in violation of what is right, wished to be
divorced from him. And when she was over-
persuaded by her friends, who advised her still
to continue with him, in the idea that some
time or other her husband might give hope of
amendment, she did violence to her own feeling
and remained with him. But when her hus-
band had gone into Alexandria, and was reported
to be conducting himself worse than ever, she
— that she might not, by continuing in matri-
monial connection with him, and by sharing his
table and his bed, become a partaker also in his
wickednesses and impieties — gave him what you
call a bill of divorce,5 and was separated from
him. But this noble husband of hers, — while
he ought to have been rejoicing that those actions
which formerly she unhesitatingly committed
with the servants and hirelings, when she de-
lighted in drunkenness and every vice, she had
now given up, and desired that he too should
give up the same, — when she had gone from
him without his desire, brought an accusation
against her, affirming that she was a Christian.
And she presented a paper to thee, the Em-
peror,"^ recjuesting that first she be permitted to
arrange her affairs, and afterwards to make her
defence against the accusation, when her affairs
were set in order. And this you granted. And

5 penovSiov, i.e., " repudium," a bill of repudiation.

6 [Rather, " to thee, autocrat:" a very bold apostrophe, like that
of Huss to the Emperor Sigismund, which crimsoned his forehead with
a blush of shame.]

THE SECOND APOLOGY OF JUSTIN.

189

her quondam husband, since he was now no
longer able to prosecute her, directed his as-
saults against a man, Ptolemaeus, whom Urbicus
punished, and who had been her teacher in the
Christian doctrines. And this he did in the
following way. He persuaded a centurion —
who had cast Ptolemseus into prison, and who
was friendly to himself — to take Ptolemreus
and interrogate him on this sole point : whether
he were a Christian ? And Ptolemaeus, being a
lover of truth, and not of a deceitful or false
disposition, when he confessed himself to be a
Christian, was bound by the centurion, and for
a long time punished in the prison. And, at
last, when the man ' came to Urbicus, he was
asked this one question only : whether he was a
Christian? And again, being conscious of his
duty, and the nobihty of it through the teaching
of Christ, he confessed his discipleship in the
divine virtue. For he who denies anything,
either denies it because he condemns the thing
itself, or he shrinks from confession because he
is conscious of his own unworthiness or aliena-
tion from it \ neither of which cases is that of
the true Christian. And when Urbicus ordered
him to be led away to punishment, one Lucius,
who was also himself a Christian, seeing the
unreasonable judgment that had thus been given,
said to Urbicus : " What is the ground of this
judgment? Why have you punished this man,
not as an adulterer, nor fornicator, nor murderer,
nor thief, nor robber, nor convicted of any crime
at all, but who has only confessed that he is
called by the name of Christian? This judg-
ment of yours, O Urbicus, does not become the
Emperor Pius, nor the philosopher, the son of
Csesar, nor the sacred senate." ^ And he said
nothing else in answer to Lucius than this : " You
also seem to me to be such an one." And when
Lucius answered, "Most certainly I am," he
again ordered him also to be led away. And
he professed his thanks, knowing that he was
delivered from such wicked rulers, and was go-
ing to the Father and King of the heavens.
And still a third having come forward, was con-
demned to be punished.

CH.'VP. III. JUSTIN ACCUSES CRESCENS OF IGNO-
RANT PREJUDICE AGAINST THE CHRISTIANS.

I too, therefore, expect to be plotted against
and fixed to the stake, by some of those I have
named, or perhaps by Crescens, that lover of
bravado and boasting ; 3 for the man is not
worthy of the name of philosopher who publicly
bears witness against us in matters which he

' i e., Ptolemseus.

2 On this passage, see Donaldson's Critical History, etc., vol.
ii. p. 79.

3 Words resembling " philosopher" in sound, viz. <j>L\o>p6(}>ov Kai
<!}i.\oKOfjLnov. [This passage is found elsewhere. See note, cap. viii.,
in the text preferred by Grabe.l

does not understand, saying that the Christians
are atheists and impious, and doing so to win
favour with the deluded mob, and to please
them. For if he assails us without having read
the teachings of Christ, he is thoroughly de-
praved, and far worse than the illiterate, who
often refrain from discussing or bearing false
witness about matters they do not understand.
Or, if he has read them and does not understand
the majesty that is in them, or, understanding it,
acts thus that he may not be suspected of being
such [a Christian], he is far more base and
thoroughly depraved, being conquered by illib-
eral and unreasonable opinion and fear. For I
would have you to know that I proposed to him
certain questions on this subject, and interro-
gated him, and found most convincingly that
he, in truth, knows nothing. And to prove that
I speak the truth, I am ready, if these disputa-
tions have not been reported to you, to conduct
them again in your presence. And this would
be an act worthy of a prince. But if my ques-
tions and his answers have been made known to
you, you are already aware that he is acquainted
with none of our matters ; or, if he is acquainted
with them, but, through fear of those who might
hear him, does not dare to speak out, like Soc-
rates, he proves himself, as I said before, no
philosopher, but an opionative man ; ■* at least he
does not regard that Socratic and most admi-
rable saying : " But a man must in no wise be
honoured before the truth." 5 But it is impos-
sible for a Cynic, who makes indifference his
end, to know any good but indifference.

CHAP. IV. WHY THE CHRISTIANS DO NOT KILL

THEMSELVES.

But lest some one say to us, " Go then all or
you and kill yourselves, and pass even now to
God, and do not trouble us," I will tell you why
we do not so, but why, when examined, we fear-
lessly confess. We have been taught that God
did not make the world aimlessly, but for the
sake of the human race ; and we have before
stated that He takes pleasure in those who imi-
tate His properties, and is displeased with those
that embrace what is worthless either in word or
deed. If, then, we all kill ourselves, we shall
become the cause, as far as in us lies, why no
one should be born, or instructed in the divine
doctrines, or even why the human race should
not exist ; and we shall, if we so act, be ourselves
acting in opposition to the will of God. But
when we are examined, we make no denial, be-
cause we are not conscious of any evil, but count
it impious not to speak the truth in all things,
which also we know is pleasing to God, and be-

4 (^lAoSofoi, which may mean a lover of vainglory.

5 See Plato, Rfp., p. 595.

190

THE SECOND APOLOGY OF JUSTIN.

cause we are also now very desirous to deliver
you from an unjust prejudice.

CHAP. V. — HOW THE ANGELS TRANSGRESSED.

But if this idea take possession of some one,
that if we acknowledge God as our helper, we
should not, as we say, be oppressed and perse-
cuted by the wicked ; this, too, I will solve.
God, when He had made the whole world, and
subjected things earthly to man, and arranged
the heavenly elements for the increase of fruits
and rotation of the seasons, and appointed this
divine law — for these things also He evidently
made for man — committed the care of men
and of all things under heaven to angels whom
He appointed over them. But the angels trans-
gressed this appointment, and were captivated
by love of women, and begat children who are
those that are called demons ; and besides, they
afterwards subdued the human race to them-
selves, partly by magical writings, and partly by
fears and the punishments they occasioned, and
partly by teaching them to offer sacrifices, and
incense, and libations, of which things they
stood in need after they were enslaved by lust-
ful passions ; and among men they sowed mur-
ders, wars, adulteries, intemperate deeds, and
all wickedness. Whence also the poets and
mythologists, not knowing that it was the angels
and those demons who had been begotten by
them that did these things to men, and women,
and cities, and nations, which they related, as-
cribed them to god himself, and to those who
were accounted to be his very offspring, and
to the offspring of those who were called his
brothers, Neptune and Pluto, and to the chil-
dren again of these their offspring. For what-
ever name each of the angels had given to
himself and his children, by that name they
called them.

CHAP. VI. — NAMES OF GOD AND OF CHRIST, THEIR
MEANING AND POWER.

But to the Father of all, who is unbegotten,
there is no name given. For by whatever name
He be called, He has as His elder the person
who gives Him the name. But these words.
Father, and God, and Creator, and Lord, and
Master, are not names, but appellations derived
from His good deeds and functions. And His
Son, who alone is properly called Son, the Word,
who also was with Him and was begotten before
the works, when at first He created and arranged
all things by Him, is called Christ, in reference to
His being anointed and God's ordering all things
through Him ; this name itself also containing
an unknown significance ; as also the appella-
tion " God " is not a name, but an opinion im-
planted in the nature of men of a thing that can
hardly be explained. But "Jesus," His name

as man and Saviour, has also significance. For
He was made man also, as we before said, hav-
ing been conceived according to the will of God
the Father, for the sake of believing men, and
for the destniction of the demons. And now
you can learn this from what is under your
own observation. For numberless demoniacs
throughout the whole world, and in your city,
many of our Christian men exorcising them in
the name of Jesus Christ, who was crucified,
under Pontius Pilate, have healed and do heal^
rendering helpless and driving the possessing
devils out of the men, though they could not
be cured by all the other exorcists, and those
who used incantations and drugs.

CHAP. VII. THE WORLD PRESERVED FOR THE

SAKE OF CHRISTIANS. MAN'S RESPONSIBILITY.

Wherefore God delays causing the confusion
and destruction of the whole world, by which
the wicked angels and demons and men shall
cease to exist, because of the seed of the Chris-
tians, who know that they are the cause of pres-
ervation in nature.' Since, if it were not so,
it would not have been possible for you to do
these things, and to be impelled by evil spirits ;
but the fire of judgment would descend and
utterly dissolve all things, even as formerly the
flood left no one but him only with his family
who is by us called Noah, and by you Deucalion,
from whom again such vast numbers have sprung,
some of them evil and others good. For so we
say that there will be the conflagration, but not
as the Stoics, according to their doctrine of all
things being changed into one another, which
seems most degrading. But neither do we affirm
that it is by fate that men do what they do, or
suffer what they suffer, but that each man by
free choice acts rightly or sins ; and that it is by
the influence of the wicked demons that earnest
men, such as Socrates and the like, suffer perse-^
cution and are in bonds, while Sardanapalus,
Epicurus, and the like, seem to be blessed in
abundance and glory. The Stoics, not observ-
ing this, maintained that all things take place
according to the necessity of fate. But since
God in the beginning made the race of angels
and men with free-will, they will justly suffer in
eternal fire the punishment of whatever sins they
have committed. And this is the nature of all
that is made, to be capable of vice and virtue.
For neither would any of them be praiseworthy
unless there were power to turn to both [virtue
and vice]. And this also is shown by those
men everywhere who have made laws and phi-
losophized according to right reason, by their
prescribing to do some things and refrain from
others. Even the Stoic philosophers, in their

' This is Dr. Donaldson's rendering of a clause on which the
editors differ both as to reading and rendering.

THE SECOND APOLOGY OF JUSTIN.

191

doctrine of morals, steadily honour the same
things, so that it is evident that they are not
very fehcitous in what they say about principles
and incorporeal things. For if they say that
human actions come to pass by fate, they will
maintain either that God is nothing else than
the things which are ever turning, and altering,
and dissolving into the same things, and will
'appear to have had a comprehension only of
things that are destructible, and to have looked
on God Himself as emerging both in part and
in whole in every wickedness ; ' or t'lat neither
vice nor virtue is anything ; which is contrary to
every sound idea, reason, and sense.

CHAP. VIII, ALL HAVE BEEN HATED IN WHOM

THE WORD HAS DWELT.

And those of the Stoic school — since, so far
as their moral teaching went, they were admira-
ble, as were also the poets in some particulars,
on account of the seed of reason [the Logos]
implanted in every race of men — were, we
know, hated and put to death, — Heraclitus for
instance, and, among those of our own time,
Musonius and others. For, as we intimated,
the devils have always effected, that all those
who anyhow live a reasonable and earnest life,
and shun vice, be hated. And it is nothing won-
derful ; if the devils are proved to cause those
to be much worse hated who live not according
to a part only of the word diffused [among men] ,
but by the knowledge and contemplation of the
whole Word, which is Christ. And they, having
been shut up in eternal fire, shall suffer their
just punishment and penalty. For if they are
even now overthrown by men through the name
of Jesus Christ, this is an intimation of the pun-
ishment in eternal fire which is to be inflicted
on themselves and those who serve them. For
thus did both all the prophets foretell, and our
own teacher Jesus teach.^

CHAP. IX. — ETERNAL PUNISHMENT NOT A MERE
THREAT.

And that no one may say what is said by those
who are deemed philosophers, that our assertions
that the wicked are punished in eternal fire are
big words and bugbears, and that we wish men
to live virtuously through fear, and not because
such a life is good and pleasant ; I will briefly
reply to this, that if this be not so, God does
not exist ; or, if He exists, He cares not for men,
and neither virtue nor vice is anything, and, as
we said before, lawgivers unjustly punish those
who transgress good commandments. But since
these are not unjust, and their Father teaches
them by the word to do the same things as Him-

' Literally, " becoming (yLvoiJ.evoi') both through the parts and
through the whole in every wickedness.

^ [Here, in Grabe's text, comes in the passage about Crescens.]

self, they who agree with them are not unjust.
And if one object that the laws of men are di-
verse, and say that with some, one thing is con-
sidered good, another evil, while with others
what seemed bad to the former is esteemed good,
and what seemed good is esteemed bad, let him
listen to what we say to this. We know that the
wicked angels appointed laws conformable to
their own wickedness, in which the men who are
like them delight ; and the right Reason,^ when
He came, proved that not all opinions nor all
doctrines are good, but that some are evil, while
others are good. Wherefore, I will declare the
same and similar things to such men as these,
and, if need be, they shall be spoken of more
at large. But at present I return to the subject.

CHAP. X. — CHRIST COMPARED WITH SOCRATES.

Our doctrines, then, appear to be greater than
all human teaching ; because Christ, who ap-
peared for our sakes, became the whole rational
being, both body, and reason, and soul. For
whatever either lawgivers or philosophers uttered
well, they elaborated by finding and contem-
plating some part of the Word. But since they
did not know the whole of the Word, which is
Christ, they often contradicted themselves. And
those who by human birth were more ancient
than Christ, when they attempted to consider
and prove things by reason, were brought before
the tribunals as impious persons and busybodies.
And Socrates, who was more zealous in this direc-
tion than all of them, was accused of the very same
crimes as ourselves. For they said that he was
introducing new divinities, and did not consider
those to be gods whom the state recognised.
But he cast out from the state both Homer "* and
the rest of the poets, and taught men to reject
the wicked demons and those who did the things
which the poets related ; and he exhorted them
to become acquainted with the God who was to
them unknown, by means of the investigation of
reason, saying, " That it is neither easy to find the
Father and Maker of all, nor, having found Him,
is it safe to declare Him to all." 5 But these
things our Christ did through His own power.
For no one trusted in Socrates so as to die for
this doctrine, but in Christ, who was partially
known even by Socrates (for He was and is the
Word who is in every man, and who foretold the
things that were to come to pass both through
the prophets and in His own person when He
was made of like passions, and taught these
things), not only philosophers and scholars be-
lieved, but also artisans and people entirely un-
educated, despising both glory, and fear, and

3 These words can be taken of the Logos as well as of the right
reason diffused among men by Him.

* Plato, Kep., X c. i. p. 595.

S Plat., Timirus, p. a8, C. (but "possible," and not "safe," is
the word used by Plato) .

192

THE SECOND APO

JUSTIN.

death ; since He is a power of the ineffable
Father, and not the mere instrument of human
reason.'

CHAP. XI. — HOW CHRISTIANS VIEW DEATH.

But neither should we be put to death, nor
would wicked men and devils be more powerful
than we, were not death a debt due by every
man that is born. Wherefore we give thanks
when we pay this debt. And we judge it right
and opportune to tell here, for the sake of Cres-
cens and those who rave as he does, what is re-
lated by Xenophon. Hercules, says Xenophon,
coming to a place where three ways met, found
Virtue and Vice, who appeared to him in the
form of women : Vice, in a luxurious dress, and
with a seductive expression rendered blooming
by such ornaments, and her eyes of a quickly
melting tenderness,^ said to Hercules that if he
would follow her, she would always enable him
to pass his life in pleasure and adorned with the
most graceful ornaments, such as were then upon
her own person ; and Virtue, who was of squalid
look and dress, said, But if you obey me, you
shall adorn yourself not with ornament nor
beauty that passes away and perishes, but with
everlasting and precious graces. And we are
persuaded that every one who flees those things
that seem to be good, and follows hard after
what are reckoned difficult and strange, enters
into blessedness. For Vice, when by imitation
of what is incorruptible (for what is really in-
corruptible she neither has nor can produce)
she has thrown around her own actions, as a dis-
guise, the properties of Virtue, and qualities
which are really excellent, leads captive earthly-
minded men, attaching to Virtue her own evil
properties. But those who understood the ex-
cellences which belong to that which is real, are
also uncorrupt in virtue. And this every sensible
person ought to think both of Christians and of
the athletes, and of those who did what the poets
relate of the so-called gods, concluding as much
from our contempt of death, even when it could
be escaped.^

CHAP. XII. — CHRISTIANS PROVED INNOCENT BY
THEIR CONTEMPT OF DEATH.

For I myself, too, when I was delighting in
the doctrines of Plato, and heard the Christians
slandered, and saw them fearless of death, and
of all other things which are counted fearful,
perceived that it was impossible that they could
be living in wickedness and pleasure. For what

' [Certainly the author of this chapter, and others like it, c.innot
he accused of a feeble rhetoric]

' Another reading is ■rTp'o(; Ta<; 6;//f i<r, referring to the eyes of the
beholder-, and which may be rendered, "speedily fascinating to
the sight."

* Kai ijidiKTOu SaraToii may also be rendered, "even of death
ivhicli iitin Jlce Jrom."

: mperate man, or who that counts

; t on human flesh,-* could welcome

» might be deprived of his enjoy-

1' jld not rather continue always the

] id attempt to escape the observa-

t iilers ; and much less would he

( ;elf when the consequence would

1 lis also the wicked demons have

r be done by evil men. For having

I ath on account of the accusations

f against us, they also dragged to

t domestics, either children or weak

w / dreadful torments forced them

tt 'abulous actions which they them-

Si_..^o K^jj^,ny perpetrate; about which we are
the less concerned, because none of these actions
are really ours, and we have the unbegotten and
ineffable God as witness both of our thoughts
and deeds. For why did we not even publicly
profess that these were the things which we es-
teemed good, and prove that these are the
divine philosophy, saying that the mysteries of
Saturn are performed when we slay a man, and
that when we drink our fill of blood, as it is said
we do, we are doing what you do before that
idol you honour, and on which you sprinkle the
blood not only of irrational animals, but also of
men, making a libation of the blood of the slain
by the hand of the most illustrious and noble
man among you? And imitating Jupiter and
the other gods in sodomy and shameless inter-
course with woman, might we not bring as our
apology the writings of Epicurus and the poets?
But because we persuade men to avoid such in-
struction, and all who practise them and imitate
such examples, as now in this discourse we have
striven to persuade you, we are assailed in every
kind of way. But we are not concerned, since
we know that God is a just observer of all. But
would that even now some one would mount a
lofty rostrum, and shout with a loud voice,5 " Be
ashamed, be ashamed, ye who charge the guilt-
less with those deeds which yourselves openly
commit, and ascribe things which apply to your-
selves and to your gods to those who have not
even the slightest sympathy with them. Be ye
converted ; become wise."

CHAP. XIII. — HOW THE WORD HAS BEEN IN ALL

MEN.

For I myself, when I discovered the wicked
disguise which the evil spirits had thrown around
the divine doctrines of the Christians, to turn
aside others from joining them, laughed both at
those who framed these falsehoods, and at the
disguise itself, and at popular opinion ; and I
confess that I both boast and with all my strength

* Alluding to the common accusation against the Christians.
5 Literally, " with a tragic voice," — the loud voice in which the
Greek tragedies were recited through the mask \J>erso>ia].

THE SE(.OND APOLOGY OF JUSTIN.

19:

strive to be found a Christian ; not because the
teachings of Plato are different from those of
Christ, but because they are not in all respects
similar, as neither are those of the others. Stoics,
and poets, and historians. For each man spoke
well in proportion to the share he had of the
spermatic word,' seeing what was related to it.
But they who contradict themselves on the more
important points appear not to have possessed
the heavenly ^ wisdom, and the knowledge which
cannot be spoken against. Whatever things were
rightly said among all men, are the property of us
Christians. For next to God, we worship and
love the Word who is from the unbegotten and
ineffable God, since also He became man for
our sakes, that, becoming a partaker of our suf-
ferings, He might also bring us healing. For
all the writers were able to see realities darkly
through the sowing of the implanted word that
was in them. For the seed and imitation im-
parted according to capacity is one thing, and
quite another is the thing itself, of which there
is the participation and imitation according to
the grace which is from Him.

CHAP. XIV. — JUSTIN PRAYS THAT THIS APPEAL BE
PUBLISHED.

And we therefore pray you to publish this little
book, appending what you think right, that our
opinions may be known to others, and that these
persons may have a fair chance of being freed
from erroneous notions and ignorance of good,
who by their own fault are become subject to

' The word disseminated among men. [St. James i. 21.]
• Liteiiilly, dimly seen at a distance.

punishment ; that so these things may be pub-
lished to men, because it is in the nature of man
to know good and evil ; and by their condemning
us, whom they do not understand, for actions
which they say are wicked, and by delighting in
the gods who did such things, and even now re-
quire similar actions from men, and by inflicting
on us death or 'bonds or some other such pun-
ishment, as if we were guilty of these things, they
condemn themselves, so that there is no need of
other judges.

CHAP. XV. — CONCLUSION.

And I despised the wicked and deceitful doc-
trine of Simon ^ of my own nation. And if you
give this book your authority, we will expose him
before all, that, if possible, they may be converted.
For this end alone did we compose this treatise.
And our doctrines are not shameful, according
to a sober judgment, but are indeed more lofty
than all human philosophy ; and if not so, they
are at least unlike the doctrines of the Sotadists,
and Philaenidians, and Dancers, and Epicureans,
and such other teachings of the poets, which all
are allowed to acquaint themselves with, both as
acted and as written. And henceforth we shall
be silent, having done as much as we could, and
having added the prayer that all men everywhere
may be counted worthy of the truth. And would
that you also, in a manner becoming piety and phi-
losophy,* would for your own sakes judge justly !

3 [Simon Magus appears to be one with whom Justin is perfectly
familiar, and hence we are not to conclude rashly that he blundered
as to the divine honours rendered to him as the Sabine God.]

* [Another apostrophe, and a home thrust for " Pius the philoso-
pher " and emperor.]

DIALOGUE OF JUSTIN, PHILOSOPHER AND MARTYR,

WITH

TRYPHO. A JEW.

CHAP. I. — INTRODUCTION.

While I was going about one morning in the
walks of the Xystus," a certain man, with others
in his company, having met me, and said, " Hail,
O philosopher ! " And immediately after say-
ing this, he turned round and walked along with
me ; his friends likewise followed him. And I in
turn having addressed him, said, " What is there
important?"

And he replied, " I was instructed," says he,
" by Corinthus the Socratic in Argos, that I
ought not to despise or treat with indifference
those who array themselves in this dress,^ but to
show them all kindness, and to associate with
them, as perhaps some advantage would spring
from the intercourse either to some such man
or to myself. It is good, moreover, for both, if
either the one or the other be benefited. On
this account, therefore, whenever I see any one
in such costume, I gladly approach him, and now,
for the same reason, have I willingly accosted
you ; and these accompany me, in the expecta-
tion of hearing for themselves something profit-
able from you."

"But who are you, most excellent man?"
So I replied to him in jest.'

Then he told me frankly both his name and
his family. "Trypho," says he, "I am called;
and I am a Hebrew of the circumcision,'' and
having escaped from the war s lately carried on
there, I am spending my days in Greece, and
chiefly at Corinth."

' "This Xystus, on the authority of Euseb. (iv. i8), was at Ephe-
sus. 1 here, Philostratus mentions, Appolonius was wont to have
disputations. — Otto.

w rd of^G^'d "'"' "^' "J"^''"' '" Philosopher's garb, preached the
3 I" jest, no doubt, because quoting a line from Homer, //., vi. 123.

Tis &i <TV e<r<7-i, <)>epi<TTt, KaTa9vriToif at'OpMirutv.

* li.-^' " ^ Hebrew of the Hebrews" (Phil. iii. 5).]
5 The war instigated by Bar Cochba.

»94

" And in what," said I, " would you be profited
by philosophy so much as by your own lawgiver
and the prophets?"

"Why not?" he replied. "Do not the phi-
losophers turn eveiy discourse on God ? and do
not questions continually arise to them about
His unity and providence? Is not this truly the
duty of philosophy, to investigate the Deity?"

" Assuredly," said I, " so we too have believed.
But the most^ have not taken thought of this,
whether there be one or more gods, and whether
they have a regard for each one of us or no, as
if this knowledge contributed nothing to our hap-
piness ; nay, they moreover attempt to persuade
us that God takes care of the universe with its
genera and species, but not of me and you, and
each individually, since othenvise we would surely
not need to pray to Him night and day. But it
is not difificult to understand the upshot of this ;
for fearlessness and license in speaking result to
such as maintain these opinions, doing and say-
ing whatever they choose, neither dreading pun-
ishment nor hoping for any benefit from God.
For how could they? They affirm that the same
things shall always happen ; and, further, that I
and you shall again live in like manner, having
become neither better men nor worse. But there
are some others,^ who, having supposed the soul
to be immortal and immaterial, believe that
though they have committed evil they will not
suffer punishment (for that which is immaterial
is insensible), and that the soul, in conseciuence
of its immortality, needs nothing from God."

And he, smiling gently, said, "Tell us your
opinion of these matters, and what idea you en-
tertain respecting God, and what your philosophy

IS.

' The opinions of Stoics. — Otto.
' The Platonisls.

DIALOGUE WITH TRYPHO.

CHAP. II. — JUSTIN DESCRIBES HIS STUDIES IN
PHILOSOPHY.

, " I will tell you," said I, '' what seems to me ;
for philosophy is, in fact, the greatest possession,
and most honourable before God,' to whom it
leads us and alone commends us ; and these are
truly holy men who have bestowed attention on
philosophy. What philosophy is, however, and
the reason why it has been sent down to men,
have escaped the observation of most ; for there
would be neither Platonists, nor Stoics, nor Peri-
patetics, nor Theoretics,^ nor Pythagoreans, this
knowledge being one? I wish to tell you why
it has become many-headed. It has happened
that those who first handled it [i.e., philosophy],
and who were therefore esteemed illustrious men,
were succeeded by those who made no investi-
gations concerning truth, but only admired the
perseverance and self-discipline of the former,
as well as the novelty of the doctrines ; and each
thought that to be true which he learned from
his teacher : then, moreover, those latter persons
handed down to their successors such things,
and others similar to them.; aiid* tjws system was
called by the name of'him who' was styled the
father of the doctrine. " Being at first desirous of
personally conversing with one of these men, I
surrendered myself to a certain Stoic ; and hav-
ing spent a considerable time with him, when I
had not acquired any further knowledge of God
(for he did not know himself, and said such
instruction was unnecessary), I left him and
betook myself to another, who was called a Peri-
patetic, and as he fancied, shrewd. And this
man, after having entertained me for the first
few days, requested me to settle the fee, in order
that our intercourse might not be unprofitable.
Him, too, for this reason I abandoned, believing
him to be no philosopher at all. But when my
soul was eagerly desirous to hear the peculiar
and choice philosophy, I came to a Pythagorean,
very celebrated — a man who thought much of
his own wisdom. And then, when I had an in-
terview with him, willing to become his hearer
and disciple, he said, ' What then? Are you ac-
quainted with music, astronomy, and geometry?
Do you expect to perceive any of those things
which conduce to a happy life, if you have not
been first informed on those points which wean
the soul from sensible objects, and render it fitted
lor objects which appertain to the mind, so that
It can contemplate that which is honourable in its
essence and that which is good in its essence ? '

Having commended many of these branches of
learning, and telling me that they were necessary,
he dismissed me when I confessed to him my
ignorance. Accordingly I took it rather impa-
tiently, as was to be expected when I failed in
my hope, the more so because I deemed the man
had some knowledge ; but reflecting again on the
space of time during which I would have to
linger over those branches of learning, I was not
able to endure longer procrastination. In my
helpless condition it occurred to me to have a
meeting with the Platonists, for their fame was
great. I thereupon spent as much of my time as
possible with one who had lately settled in our
city,4 — a sagacious man, holding a high position
among the Platonists, — and I progressed, and
made the greatest improvements daily. And the
perception of immaterial things quite overpowered
me, and the contemplation of ideas furnished my
mind with wings,5 so that in a little while I sup-
posed that I had become wise; and such was
my stupidity, I expected forthwith to look upon
God, for fhis is the end of Plato's philosophy.

CHAP. III. JUSTIN NARRATES THE MANNER OF HIS

CONVERSION.

'.p^^' ^°T """u' ^'^^ P"' ^"^ °^ P''«^- cl- in this cl., reading so:
Philosophy IS the greatest possession, and most honourable: and
introduces us to God, etc. '

2 Maranus thinks that those who are different from the masters of
I)ractical philosophy are called Theoretics. I do not know whether
tney may be better designated Sceptics or Pyrrhonists — Otto

Julian, Orat.y\., says: " Let no one divide our philosophy into
many parts or cut it into many parts, and especially let him not make
many out o\ one : for as truth is one, so also is philosophy "

"And while I was thus disposed, when I wished
at one period to be filled with great quietness,
and to shun the path of men, I used to go into
a certain field not far from the sea. And when
I was near that spot one day, which having
reached I purposed to be by myself, a certain old
man, by no means contemptible in appearance,
exhibiting meek and venerable manners, followed
me at a little distance. And when I turned
round to him, having halted, I fixed my eyes
rather keenly on him.

" And he said, ' Do you know me ? '

" I replied in the negative.

" ' Why, then,' said he to me, ' do you so look
at me ? '

" ' I am astonished,' I said, ' because you have
chanced to be in my company in the same place ;
for I had not expected to see any man here.'

" And he says to me, ' I am concerned about
some of my household. These are gone away
from me ; and therefore have I come to make
personal search for them, if, perhaps, they shall
make their appearance somewhere. But why are
you here ? ' said he to me.

" ' I delight,' said I, ' in such walks, where my
attention is not distracted, for converse with my-
self is uninterrupted ; and such places are most
fit for philology.' ^

" ' Are you, then, a philologian,' ^ said he, ' but

^ Either Flavia Neapolis is indicated, or Ephesus. — Otto.

5 Narrating his progress in the study of Platonic philosophy, he
elegantly employs this trite phrase of Plato's. — Otto.

6 Philology, used here to denote the exercise of the reason.

"> Philology, used here to denote the exercise of speech. The two-
fold use of A070S — oratio and ratio — ought to be kept in view The
old man uses it in the former, Justin in the latter, sense.

196

DIALOGUE WITH TRYPHO.

no lover of deeds or of truth ? and do you not
aim at being a practical man so much as being a
sophist? '

" ' What greater work,' said I, ' could one ac-
complish than this, to show the reason which
governs all, and having laid hold of it, and being
mounted upon it, to look down on the errors of
others, and their pursuits? But without philos-
ophy and right reason, prudence would not be
present to any man. Wherefore it is necessary
for every man to philosophize, and to esteem this
the greatest and most honourable work ; l)ut
other things only of second-rate or third-rate
importance, though, indeed, if they be made to
depend on philosophy, they are of moderate
value, and worthy of acceptance ; but deprived
of it, and not accompanying it, they are vulgar
and coarse to those who pursue them.'

" ' Does philosophy, then, make happiness ? '
said he, interrupting.

"'Assuredly,' I said, 'and it alone.'

" ' What, then, is philosophy ? ' he says ; ' and
what is happiness? Pray tell me, unless some-
thing hinders you from saying.'

" ' Philosophy, then,' said I, ' is the knowledge
of that which really exists, and a clear perception
of the truth ; and happiness is the reward of
such knowledge and wisdom.'

" ' But what do you call God? ' said he.

" ' That which always maintains the same na-
ture, and in the same manner, and is the cause
of all other things — that, indeed, is God.' So
I answered him ; and he listened to me with
pleasure, and thus again interrogated me : —

" ' Is not knowledge a term common to differ-
ent matters? For in arts of all kinds, he who
knows any one of them is called a skilful man,
in the art of generalship, or of ruling, or of heal-
ing equally. But in divine and human affairs it
is not so. Is there a knowledge which affords
understanding of human and divine things, and
then a thorough acquaintance with the divinity
and the righteousness of them ? '

" ' Assuredly,' I replied.

" ' What, then ? Is it in the same way we
know man and God, as we know music, and
arithmetic, and' astronomy, or any other similar
branch ? '

" ' By no means,' I replied.

" ' You have not answered me correctly, then,'
he said ; ' for some [branches of knowledge]
come to us by learning, or by some employment,
while of others we have knowledge by sight.
Now, if one were to tell you that there exists in
India an animal with a nature unlike all others,
but of such and such a kind, multiform and
various, you would not know it before you saw
it ; but neither would you be competent to give
any account of it, unless you should hear from
one who had seen it.'

" ' Certainly not,' I said.

" ' How then,' he said, * should the philoso-
phers judge correctly about God, or speak any
truth, when they have no knowledge of Him,
having neither seen Him at any time, nor heard
Him ? '

" ' But, father,' said I, ' the Deity cannot be
seen merely by the eyes, as other living beings
can, but is discernible to the mind alone, as
Plato says ; and I believe him.'

CHAP. IV. — THE SOUL OF ITSELF CANNOT SEE

GOD.

" ' Is there then,' says he, ' such and so great
power in our mind ? Or can a man not perceive
by sense sooner? Will the mind of man see
God at any time, if it is uninstructed by the
Holy Spirit ? '

" ' Plato indeed says,' replied I, ' that the
mind's eye is of such a nature, and has been
given for this end, that we may see that very
Being when the mind is pure itself, who is the
cause of all discerned by the mind, having no
colour, no form, no greatness — nothing, indeed,
which the bodily eye looks upon ; but It is
something of this sort, he goes on to say, that
is beyond all essence, unutterable and inexplica-
ble, but alone honourable and good, coming sud-
denly into souls well-dispositioned, on account
of their affinity to and desire of seeing Him.'

" ' What affinity, then,' replied he, ' is there
between us and God? Is the soul also divine
and immortal, and a part of that very regal
mind? And even as that sees God, so also is
it attainable by us to conceive of the Deity in
our mind, and thence to become happy ? '

" ' Assuredly,' I said.

" ' And do all the souls of all living beings
comprehend Him ? ' he asked ; ' or are the souls
of men of one kind and the souls of horses and
of asses of another kind ? '

" ' No ; but the souls which are in all are
similar,' I answered.

" ' Then,' says he, ' shall both horses and asses
see, or have they seen at some time or other,
God?'

" ' No,' I said ; ' for the majority of men will
not, saving such as shall live justly, purified by
righteousness, and by every other virtue.'

"'It is not, therefore,' said he, 'on account
of his affinity, that a man sees God, nor because
he has a mind, but because he is temperate and
righteous ? '

" ' Yes,' said I ; ' and because he has that
whereby he perceives God.'

" ' What then? Do goats or sheep injure any
one?'

" ' No one in any respect,' I said.

" ' Therefore these animals will see [God]
according to your account,' says he.

DIALOGUE WITH TRYPHO.

197

" ' No ; for their body being of such a nature,
is an obstacle to them.'

" He rejoined, ' If these animals could assume
speech, be well assured that they would with
greater reason ridicule our body ; but let us now
dismiss this subject, and let it be conceded to
you as you say. Tell me, however, this : Does
the soul see [God] so long as it is in the body,
or after it has been removed from it ? '

" ' So long as it is in the form of a man, it is
possible for it,' I continue, ' to attain to this by
means of the mind ; but especially when it has
been set free from the body, and being apart by
itself, it gets possession of that which it was
wont continually and wholly to love.'

" ' Does it remember this, then [the sight of
God] , when it is again in the man ? '

" ' It does not appear to me so,' I said.

" ' What, then, is the advantage to those who
have seen [God] ? or what has he who has seen
more than he who has not seen, unless he re-
member this fact, that he has seen ? '

" ' I cannot tell,' I answered.

" ' And what do those suffer who are judged
to be unworthy of this spectacle ? ' said he.

" ' They are imprisoned in the bodies of cer-
tain wild beasts, and this is their punishment.'

" ' Do they know, then, that it is for this rea-
son they are in such forms, and that they have
committed some sin ? '

'" I do not think so.'

" ' Then these reap no advantage from their
punishment, as it seems : moreover, I would say
that they are not punished unless they are con-
scious of the punishment.'

" ' No indeed.'

" ' Therefore souls neither see God nor trans-
migrate into other bodies ; for they would know
that so they are punished, and they would be
afraid to commit even the most trivial sin after-
wards. But that they can perceive that God
exists, and that righteousness and piety are hon-
ourable, I also quite agree with you,' said he.

" ' You are right,' I replied.

CHAP. V. — THE SOUL IS NOT IN ITS OWN NATURE
IMMORTAL.

" ' These philosophers know nothing, then,
about these things ; for they cannot tell what a
soul is.'

" ' It does not appear so.'

" ' Nor ought it to be called immortal ; for if
it is immortal, it is plainly unbegotten.'

" ' It is both unbegotten and immortal, accord-
ing to some who are styled Platonists.'

" ' Do you say that the world is also unbegot-
ten?'

" * Some say so. I do not, however, agree
with them.'

" ' You are right ; for what reason has one for
supposing that a body so solid, possessing resist-
ance, composite, changeable, decaying, and re-
newed every day, has not arisen from some cause ?
But if the world is begotten, souls also are neces-
sarily begotten ; and perhaps at one time they
were not in existence, for they were made on
account of men and other living creatures, if you
will say that they have been begotten wholly
apart, and not along with their respective bodies.'
" 'This seems to be correct.'
" ' They are not, then, immortal ? '
" ' No ; since the world has appeared to us to
be begotten.'

" ' But I do not say, indeed, that all souls die ;
for that were truly a piece of good fortune to
the evil. VVhAt then? The souls of the pious
remain in a better place, while those of the un-
just and wicked are in a worse, waiting for the
time of judgment. Thus some which have ap-
peared worthy of God never die ; but others
are punished so long as God wills them to exist
and to be punished.'

" ' Is what you say, then, of a like nature with
that which Plato in TimcBus hints about the
world, when he says that it is indeed subject to
decay, inasmuch as it has been created, but that
it will neither be dissolved nor meet with the
fate of death on account of the will of God?
Does it seem to you the very same can be said
of the soul, and generally of all things? For
those things which exist after ' God, or shall at
any time exist, ^ these have the nature of decay,
and are such as may be blotted out and cease
to exist ; for God alone is unbegotten and incor-
ruptible, and therefore He is God, but all other
things after Him are created and corruptible.
For this reason souls both die and are punished :
since, if they were unbegotten, they would nei-
ther sin, nor be filled with folly, nor be cowardly,
and again ferocious ; nor would they willingly
transform into swine, and serpents, and dogs ;
and it would not indeed be just to compel them,
if they be unbegotten. For that which is unbe-
gotten is similar to, equal to, and the same with
that which is unbegotten ; and neither in power
nor in honour should the one be preferred to
the other, and hence there are not many things
which are unbegotten : for if there were some
difference between them, you would not discover
the cause of the difference, though you searched
for it ; but after letting the mind ever wander to
infinity, you would at length, wearied out, take
your stand on one Unbegotten, and say that this
is the Cause of all. Did such escape the obser-
vation of Plato and Pythagoras, those wise men,'

« " Beside."

2 Otto says: If the old man begins to speak here, then lx«' must
be read tor exf"- The received text makes it appear that Justin con-
tinues a quotation, or the substance of it, from Plato.

198

DIALOGUE WITH TRYPHO.

I said, 'who have been as a wall and fortress
of philosophy to us ? '

CHAP. VI. THESE THINGS WERE UNKNOWN TO

PLATO AND OTHER PHILOSOPHERS.

" ' It makes no matter to me,' said he, * whether
Plato or Pythagoras, or, in short, any other man,
held such opinions. For the truth is so ; and
you would perceive it from this. The soul as-
suredly is or has life. If, then, it is life, it would
cause something else, and not itself, to live, even
as motion would move something else than itself.
Now, that the soul lives, no one would deny.
But if it lives, it lives not as being life, but as the
partaker of life ; but that which partakes of any-
thing, is different from that of which it does
partake. Now the soul partakes of life, since
God wills it to live. Thus, then, it will not even
partake [of life] when God does not will it to
live. For to live is not its attribute, as it is
God's ; but as a man does not live always, and
the soul is not for ever conjoined with the body,
since, whenever this harmony must be broken
up, the soul leaves the body, and the man ex-
ists no longer ; even so, whenever the soul must
cease to exist, the spirit of life is removed from
it, and there is no more soul, but it goes back to
the place from whence it was taken.'

CHAP. VII. — THE KNOWLEDGE OF TRUTH TO BE
SOUGHT FROM THE PROPHETS ALONE.

"'Should any one, then, employ a teacher?'
I say, ' or whence may any one be helped, if not
even in them there is truth ? '

" ' There existed, long before this time, certain
men more ancient than all those who are es-
teemed philosophers, both righteous and beloved
by God, who spoke by the Divine Spirit, and
foretold events which would take place, and
which are now taking place. They are called
prophets. These alone both saw and announced
the truth to men, neither reverencing nor fear-
ing any man, not influenced by a desire for glory,
but speaking those things alone which they saw
and which they heard, being filled with the Holy
Spirit. Their writings are still extant, and he
who has read them is very much helped in his
knowledge of the beginning and end of things,
and of those matters which the philosopher
ought to know, provided he has believed them.
For they did not use demonstration- in their
treatises, seeing that they were witnesses to the
truth above all demonstration, and worthy of be-
lief; and those events which have happened,
and those which are happening, compel you to
assent to the utterances made by them, although,
indeed, they were entitled to credit on account
of the miracles which they performed, since they
both glorified the Creator, the God and Father
of all things, and proclaimed His Son, the Christ

[sent] by Him : which, indeed, the false proph-
ets, who are filled with the lying unclean spirit,
neither have done nor do, but venture to work
certain wonderful deeds for the purpose of aston-
ishing men, and glorify the spirits and demons
of error. But pray that, above all things, the
gates of light may be opened to you ; for these
things cannot be perceived or understood by all,
but only by the man to whom God and His
Christ have imparted wisdom.'

CHAP. VIII. JUSTIN BY HIS COLLOQUY IS KINDLED

WITH LOVE TO CHRIST.

" When he had spoken these and many other
things, which there is no time for mentioning at
present, he went away, bidding me attend to
them ; and I have not seen him since. But
straightway a flame was kindled in my soul ;
and a love of the prophets, and of those men
who are friends of Christ, possessed me ; and
whilst revolving his words in my mind, I found
this philosophy alone to be safe and profitable.
Thus, and for this reason, I am a philosopher.
Moreover, I would wish that all, making a reso-
lution similar to my own, do not keep themselves
away from the words of the Saviour. For they
possess a terrible power in themselves, and are
sufficient to inspire those who turn aside from
the path of rectitude with awe ; while the sweet-
est rest is afforded those who make a diligent
practice of them. If, then, you have any con-
cern for yourself, and if you are eagerly looking
for salvation, and if you believe in God, you may
— since you are not indifferent to the matter ' —
become acquainted with the Christ of God, and,
after being initiated,^ live a happy life."

When I had said this, my beloved friends ^
those who were with Trypho laughed ; but he,
smiling, says, "I approve of your other remarks,
and admire the eagerness with which you study
divine things ; but it were better for you still to
abide in the philosophy of Plato, or of some
other man, cultivating endurance, self-control,
and moderation, rather than be deceived by false
words, and follow the opinions of men of no
reputation. For if you remain in that mode of
philosophy, and live blamelessly, a hope of a
better destiny were left to you ; but when you
have forsaken God, and reposed confidence in
man, what safety still awaits you ? If, then, you
are willing to hsten to me (for I have already
considered you a friend), first be circumcised,
then observe what ordinances have been enacted
with respect to the Sabbath, and the feasts, and

' According to one interpretation, this clause is applied to God:
" If yovi believe in God, seeing He is not indifferent to the matter,"
etc. Maranus says that it means: A Jew who reads so much of
Christ in the Old Testament, cannot be indifferent to the things
which pertain to Him.

2 Literally: having become perfect. Some refer the words t«
perfection of character; some to initiation by baptism.

3 Latin version, " beloved Pompeius. "

DIALOGUE WITH TRYPHO.

199

the new moons of God ; and, in a word, do all
things which have been written in the law : and
then perhaps you shall obtain mercy from God.
But Christ — if He has indeed been born, and
exists anywhere — is unknown, and does not even
know Himself, and has no power until Elias
come to anoint Him, and make Him manifest
to all. And you, having accepted a groundless
,report, invent a Christ for yourselves, and for his
sake are inconsiderately perishing."

CHAP. IX. — THE CHRISTIANS HAVE NOT BELIEVED
GROUNDLESS STORIES.

" I excuse and forgive you, my friend," I said.
" For you know not what you say, but have been
persuaded by teachers who do not understand
the Scriptures ; and you speak, like a diviner,
whatever comes into your mind. But if you are
willing to listen to an account of Him, how we
have not been deceived, and shall not cease
to confess Him, — although men's reproaches
be heaped upon us, although the most terrible
tyrant compel us to deny Him, — I shall prove to
you as you stand here that we have not believed
empty fables, or words without any foundation,
but words filled with the Spirit of God, and big
with power, and flourishing with grace."

Then again those who were in his company
laughed, and shouted in an unseemly manner.
Then I rose up and was about to leave ; but he,
taking hold of my garment, said I should not
accomplish that ' until I had performed what I
promised. " Let not, then, your companions be
so tumultuous, or behave so disgracefully," I
said. " But if they wish, let them listen in
silence ; or, if some better occupation prevent
them, let them go away ; while we, having re-
tired to some spot, and resting there, may finish
the discourse." It seemed good to Trypho that
we should do so ; and accordingly, having agreed
upon it, we retired to the middle space of- the
Xystus. Two of his friends, when they had ridi-
culed and made game of our zeal, went off.
And when we were come to that place, where
there are stone seats on both sides, those with
Trypho, having seated themselves on the one
side, conversed with each other, some one of them
having thrown in a remark about the war waged
in Judaea.

CH.'U'. X. TRYPHO BLAMES THE CHRISTIANS FOR

THIS ALONE THE NON-OBSERVANCE OF THE LAW.

And when they ceased, I again addressed
them thus : —

" Is there any other matter, my friends, in
which we are blamed, than this, that we live not
after the law, and are not circumcised in the
flesh as your forefathers were, and do not observe

■ According to another reading, " I did not leave."

sabbaths as you do ? Are our lives and customs
also slandered among you ? And I ask this :
have you also believed concerning us, that we
eat men ; and that after the feast, having ex-
tinguished the lights, we engage in promiscuous
concubinage ? Or do you condemn us in this
alone, that we adhere to such tenets, and believe
in an opinion, untrue, as you think?"

" This is what we are amazed at," said Trypho,
" but those things about which the multitude
speak are not worthy of belief ; for they are most
repugnant to human nature. Moreover, I am
aware that your precepts in the so-called Gospel
are so wonderful and so great, that I suspect no
one can keep them ; for I have carefully read
them. But this is what we are most at a loss
about : that you, professing to be pious, and sup-
posing yourselves better than others, are not in
any particular separated from them, and do not
alter your mode of living from the nations, in that
you observe no festivals or sabbaths, and do not
have the rite of circumcision ; and further, rest-
ing your hopes on a man that was crucified, you
yet expect to obtain some good thing from God,
while you do not obey His commandments.
Have you not read, that that soul shall be cut
off from his people who shall not have been cir-
cumcised on the eighth day ? And this has been
ordained for strangers and for slaves equally.
But you, despising this covenant rashly, reject
the consequent duties, and attempt to persuade
yourselves that you know God, when, however,
you perform none of those things which they do
who fear God. If, therefore, you can defend
yourself on these points, and make it manifest in
what way you hope for anything whatsoever,
even though you do not observe the law, this we
would vel^ gladly hear from you, and we shall
make other similar investigations."

CHAP. XI. THE LAW ABROGATED ; THE NEW TES-
TAMENT PROMISED AND GIVEN BY GOD.

" There will be no other God, O Trypho, nor
was there from eternity any other existing " (I
thus addressed him), "but He who made and
disposed all this universe. Nor do we think that
there is one God for us, another for you, but that
He alone is God who led your fathers out from
Egypt with a strong hand and a high arm. Nor
have we trusted in any other (for there is no oth-
er), but in Him in whom you also have trusted,
the God of Abraham, and of Isaac, and of Jacob.
But we do not trust through Moses or through
the law ; for then we would do the same as your-
selves. But now ^ — (for I have read that there
shall be a final law, and a covenant, the chiefest

2 Editors suppose that Justin inserts a long parenthesis here, from
" for " to " Egypt," It is more natural to take this as an anacoluthon.
Justin was going to say " But now we trust through Christ," but feels
that such a statement requires a preliminary explanation.

200

DIALOGUE WITH TRYPHO.

of all, which it is now incumbent on all men to
observe, as many as are seeking after the inherit-
ance of God. For the law promulgated on Horeb
is now old, and belongs to yourselves alone ; but
this is for all universally. Now, law placed
against law has abrogated that which is before it,
and a covenant which comes after in like manner
has put an end to the previous one ; and an
eternal and final law — namely, Christ — has
been given to us, and the covenant is trustworthy,
after which there shall be no law, no command-
ment, no ordinance. Have you not read this
which Isaiah says : ' Hearken unto Me, hearken
unto Me, my people ; and, ye kings, give ear
inito Me : for a law shall go forth from Me, and
My judgment shall be for a light to the nations.
My righteousness approaches swiftly, and My
salvation shall go forth, and nations shall trust in
Mine arm ? ' ' And by Jeremiah, concerning
this same new covenant, He thus speaks : ' Be-
hold, the days come, saith the Lord, that I will
make a new covenant with the house of Israel
and with the house of Judah ; not according to
the covenant which I made with their fathers,
in the day that I took them by the hand, to bring
them out of the land of Egypt ' -) . If, therefore,
God proclaimed a new covenant which was to
be instituted, and this for a light of the nations,
we see and are persuaded that men approach
God, leaving their idols and other unrighteous-
ness, through the name of Him who was crucified,
Jesus Christ, and abide by their confession even
unto death, and maintain piety. Moreover, by
the works and by the attendant miracles, it is
possible for all to understand that He is the new
law, and the new covenant, and the expectation
of those who out of every people wait for the
good things of God. For the true spiritual Israel,
and descendants of Judah, Jacob, Isaac, and
Abraham (who in imcircumcision was approved
of and blessed by God on account of his faith,
and called the father of many nations), are we
who have been led to God through this crucified
Christ, as shall be demonstrated while we pro-
ceed.

CHAP. XII. — THE JEWS VIOLATE THE ETERNAL
LAW, AND INTERPRET ILL THAT OF MOSES.

I also adduced another passage in which
Isaiah exclaims : " ' Hear My words, and your
soul shall live ; and I will make an everlasting
covenant with you, even the sure mercies of
David. Behold, I have given Him for a witness
to the people : nations which know not Thee
shall call on Thee ; peoples who know not Thee
shall escape "to Thee, because of thy God, the
Holy One of Israel ; for He has glorified Thee.'^

' According to the LXX., Isa. li. 4, 5.

* Jer. xxxi. 31, 32.

^ Isa. Iv. 3 n. according to LXX.

This same law you have despised, and His new
holy covenant you have slighted ; and now you
neither receive it, nor repent of your evil deeds.
' For your ears are closed, your eyes are blinded,
and the heart is hardened,' Jeremiah ■* has cried ;
yet not even then do you listen. The Lawgiver
is present, yet you do not see Him ; to the poor
the Gospel is preached, the blind see, yet you
do not understand. You have now need of a
second circumcision, though you glory greatly
in the flesh. The new law requires you to keep
perpetual sabbath, and you, because you are idle
for one day, suppose you are pious, not discern-
ing why this has been commanded you : and if
you eat unleavened bread, you say the will of
God has been fulfilled. The Lord our God does
not take pleasure in such obser\-ances : if there
is any perjured person or a thief among you, let
him cease to be so ; if any adulterer, let him
repent ; then he has kept the sweet and true
sabbaths of God. If any one has impure hands,
let him wash and be pure.

CHAP. XIII. ISAIAH TEACHES THAT SINS ARE

FORGIVEN THROUGH CHRIST'S BLOOD.

" For Isaiah did not send you to a bath, there to
wash away murder and other sins, which not even
all the water of the sea were sufficient to purge ;
but, as might have been expected, this was that
saving bath of the olden time which followed 5
those who repented, and who no longer were
purified by the blood of goats and of sheep,
or by the ashes of an heifer, or by the offerings
of fine flour, but by faith through the blood of
Christ, and through His death, who died for this
very reason, as Isaiah himself said, when he
spake thus : ' The Lord shall maka bare His
holy arm in the eyes of all the nations, and all
the nations and the ends of the earth shall see
the salvation of God. Depart ye, depart ye, de-
part ye,^ go ye out from thence, and touch no
unclean thing ; go ye out of the midst of her, be
ye clean that bear the vessels of the Lord, for ^
ye go not with haste. For the Lord shall go be-
fore you ; and the Lord, the God of Israel, shall
gather you together. Behold, my servant shall
deal ])rudently ; and He shall be exalted, and be
greatly glorified. As many were astonished at
Thee, so Thy form and Thy glory shall be marred
more than men. So shall many nations be as-
tonished at Him, and the kings shall shut their
mouths ; for that which had not been told them
concerning Him shall they see, and that which
they had not heard shall they consider. Lord,

< Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah

'3t. John xii. 40; Isa. vi. 10: where see full references in

margin. But comp. Jeremiah vii. 24, 26, xi. 8, and xvii.

s I. Cor. X. 4. Otto reads: which he mentioned and which wai
for those who repented.

* Three times in Justin, not in LXX.

7 Deviating slightly from LXX., omitting a clause.

DIALOGUE WITH TRYPHO.

201

who hath beheved our report ? and to whom is
the arm of the Lord revealed? We have an-
nounced Him as a child before Him, as a root
in a dry ground. He hath no form or comeHness,
and when we saw Him He had no form or beauty ;
but His form is dishonoured, and fails more than
the sons of men. He is a man in affliction, and
acquainted with bearing sickness, because His
face has been turned away ; He was despised,
and we esteemed Him not. He bears our sins,
and is distressed for us ; and we esteemed Him
to be in toil and in affliction, and in evil treat-
ment. But He was wounded for our transgres-
sions. He was bruised for our iniquities ; the
chastisement of our peace was upon Him. With
His stripes we are healed. All we, like sheep,
have gone astray. Every man has turned to his
own way ; and the Lord laid on Him our iniqui-
ties, and by reason of His oppression He opens
not His mouth. He was brought as a sheep to
the slaughter ; and as a lamb before her shearer
is dumb, so He openeth not His mouth. In His
humiliation His judgment was taken away. And
who shall declare His generation ? For His life
is taken from the earth. Because of the trans-
gressions of my people He came unto death.
And I will give the wicked for His grave, and
the rich for His death, because He committed
no iniquity, and deceit was not found in His
mouth. And the Lord wills to purify Him from
affliction. If he has been given for sin, your
soul shall see a long-lived seed. And the Lord
wills to take His soul away from trouble, to show
Him light, and to form Him in understanding, to
justify the righteous One who serves many well.
And He shall bear our sins ; therefore He shall
inherit many, and shall divide the spoil of the
strong, because His soul was delivered to death ;
and He was numbered with the transgressors,
and He bare the sins of many, and was delivered
for their transgression. Sing, O barren, who
bearest not ; break forth and cry aloud, thou
who dost not travail in pain : for more are the
children of the desolate than the children of
the married wife. For the Lord said, Enlarge
the place of thy tent and of thy curtains ; fix
them, spare not, lengthen thy cords, and strength-
en thy stakes ; stretch forth to thy right and thy
left ; and thy seed shall inherit the Gentiles, and
thou shalt make the desolate cities to be inherited.
Fear not because thou art ashamed, neither be
thou confounded because thou hast been re-
proached ; for thou shalt forget everlasting
shame, and shalt not remember the reproach of
thy widowhood, because the Lord has made a
name for Himself, and He who has redeemed
thee shall be called through the whole earth the
God of Israel. The Lord has called thee as ' a

> LXX. " not as," etc.

woman forsaken and grieved in spirit, as ' a wo-
man hated from her youth.' ^

CHAP. XIV. RIGHTEOUSNESS IS NOT PLACED IN

JEWISH RITES, BUT IN THE CONVERSION OF THE -^
HEART GIVEN IN BAPTISM BY CHRIST.

" By reason, therefore, of this laver of repent-
ance and knowledge of God, which has been
ordained on account of the transgression of God's
people, as Isaiah cries, we have believed, and
testify that that very baptism which he announced
is alone able to purify those who have repented ;
and this is the water of life. But the cisterns
which you have dug for yourselves are broRen
and profitless to you. For what is the use of
that baptism which cleanses the flesh and body
alone? Baptize the soul from wrath and from
covetousness, from envy, and from hatred; and,
lo ! the body is pure. For this is the symbolic
significance of unleavened bread, that you do not
commit the old deeds of wicked leaven. But
you have understood all things in a carnal sense,
and you suppose it to be piety if you do such
things, while your souls are filled with deceit,
and, in short, with every wickedness. According-
ly, also, after the seven days of eating unleavened
bread, God commanded them to mingle new
leaven, that is, the performance of other works,
and not the imitation of the old and evil works.
And because this is what this new Lawgiver de-
mands of you, I shall again refer to the words
which have been quoted by me, and to others
also which have been passed over. They are re-
lated by Isaiah to the following effect : ' Hearken
to me, and your soul shall live ; and I will make
with you an everlasting covenant, even the sure
mercies of David. Behold, I have given Him
for a witness to the people, a leader and com-
mander to the nations. Nations which know not
Thee shall call on Thee ; and peoples who know
not Thee shall escape unto Thee, because of Thy
God, the Holy One of Israel, for He has glorified
Thee. Seek ye God ; and when you find Him,
call on Him, so long as He may be nigh you.
Let the wicked forsake his ways, and the un-
righteous man his thoughts ; and let him return
unto the Lord, and he will obtain mercy, because
He will abundantly pardon your sins. For my
thoughts are not as your thoughts, neither are
my ways as your ways ; but as far removed as the
heavens are from the earth, so far is my way re-
moved from your way, and your thoughts from
my thoughts. For as the snow or the rain de-
scends from heaven, and shall not return till it
waters the earth, and makes it bring forth and
bud, and gives seed to the sower and bread for
food, so shall My word be that goeth forth out of
My mouth : it shall not return until it shall have

2 Im. liL 10 fif. following the LXX. on to liv. 6.

202

DIALOGUE WITH TRYPHO.

accomplished all that I desired, and I shall make
My commandments prosperous. For ye shall
go out with joy, and be taught with gladness.
For the mountains and the hills shall leap while
they expect you, and all the trees of the fields
shall applaud with their branches : and instead
of the thorn shall come up the cypress, and in-
stead of the brier shall come up the myrtle. And
the Lord shall be for a name, and for an ever-
lasting sign, and He shall not fail ! ' ' Of these
and such like words written by the prophets, O
Trypho," said I, " some have reference to the
first advent of Christ, in which He is preached
as inglorious, obscure, and of mortal appearance :
l)ut others had reference to His second advent,
when He shall appear in glory and above the
clouds ; and your nation shall see and know Him
wiiom they have pierced, as Hosea, one of the
twelve prophets, and Daniel, foretold.

CHAP. XV.

IN WHAT THE
SISTS.

TRUE FASTING CON-

" Learn, therefore, to keep the true fast of God,
as Isaiah says, that you may please God. Isaiah
has cried thus : ' Shout vehemently, and do not
spare : lift up thy voice as with a trumpet, and
show My people their transgressions, and the
house of Jacob their sins. They seek Me from
day to day, and desire to know My ways, as a
nation that did righteousness, and forsook not
the judgment of God. They ask of Me now
righteous judgment, and desire to draw near to
God, saying. Wherefore have we fasted, and Thou
seest not ? and afflicted our souls, and Thou hast
not known ? Because in the days of your fasting
you find your own pleasure, and oppress all those
who are subject to you. Behold, ye fast for
strifes and debates, and smite the humble with
your fists. Why do ye fast for Me, as to-day, so
that your voice is heard aloud ? This is not the
fast which I have chosen, the day in which a man
shall afflict his soul. And not even if you bend
your neck like a ring, or clothe yourself in sack-
cloth and ashes, shall you call this a fast, and a
day acceptable to the Lord. This is not the fast
►which I have chosen, saith the Lord ; but loose
levery unrighteous bond, dissolve the terms of
wrongous covenants, let the oppressed go free,
and avoid every iniquitous contract. Deal thy
bread to the hungry, and lead the homeless poor
under thy dwelling ; if thou seest the naked, clothe
him ; and do not hide thyself from thine own
flesh. Then shall thy light break forth as the
morning, and thy garments ^ shall rise up quickly :
and thy righteousness shall go before thee, and
the glory of Ciod shall envelope thee. Then
shalt thou cry, and the Lord shall hear thee :

' Isx Iv. 3 to end.
ifxaria ' some read laixara, as in LXX., " thy health," the better

reading probably.

while thou art speaking, He will say, Behold, I
am here. And if thou take away from thee the
yoke, and the stretching out of the hand, and the
word of murmuring; and shalt give heartily thy
bread to the hungry, and shalt satisfy the afflicted
soul ; then shall thy light arise in the darkness,
and thy darkness shall be as the noon-day : and
thy God shall be with thee continually, and thou
shalt be satisfied according as thy soul desireth,
and thy bones shall become fat, and shall be as
a watered garden, and as a fountain of water, or
as a land where water fails not.'^ 'Circumcise,
therefore, the foreskin of your heart,' as the words
of God in all these passages demand."

CHAP. XVI. — CIRCUMCISION GIVEN AS A SIGN, THAT
THE JEWS MIGHT BE DRIVEN AWAY FOR THEIR
EVIL DEEDS DONE TO CHRIST AND THE CHRIS-
TIANS.

"And God himself proclaimed by Moses,
speaking thus : ' And circumcise the hardness of
your hearts, and no longer stiffen the neck. For
the Lord your God is both Lord of lords, and a
great, mighty, and terrible God, who regardeth
not persons, and taketh not rewards.' •♦ And in
Leviticus : ' Because they have transgressed against
Me, and despised Me, and because they have
walked contrary to Me, I also walked contrary to
them, and I shall cut them off in the land of their
enemies. Then shall their uncircumcised heart
be turned.' s For the circumcision according to
the flesh, which is from Abraham, was given for
a sign ; that you may be separated from other
nations, and from us ; and that you alone may
suffer that which you now justly suifer ; and that
your land may be desolate, and your cities burned
with fire ; and that strangers may eat your fruit
in your presence, and not one of you may go up
to Jerusalem.'^ For you are not recognised among
the rest of men by any other mark than your
fleshly circumcision. For none of you, I suppose,
will venture to say that God neither did nor does
foresee the events, which are future, nor fore-
ordained his deserts for each one. Accordingly,
these things have happened to you in fairness
and justice, for you have slain the Just On^, and
His prophets before Him ; and now you reject
those who hope in Him, and in Him who sent
Him — God the Almighty and Maker of all
things — cursing in your synagogues those that
believe on Christ. For you have not the power
to lay hands upon us, on account of those who
now have the mastery. But as often as you
could, you did so. Wherefore God, by Isaiah,
calls to you, saying, ' Behold how the righteous

3 Isa. Iviii. 1-12.
* Deut. X. 16 f.

5 Lev. xxvi. 40, 41.

6 See Apol., i. 47. The Jews [By Hadrian's recent edict] were
prohibited by law from entering Jerusalem on pain of death. And so
Justin sees in circumcision their own punishment.

DIALOGUE WITH TRYPHO.

203

man perished, and no one regards it. For the
righteous man is taken away from before iniquity.
His grave shall be in peace, he is taken away
from the midst. Draw near hither, ye lawless
children, seed of the adulterers, and children of
the whore. Against whom have you sported
yourselves, and against whom have you opened
the mouth, and against whom have you loosened
the tongue ? ' '

CHAP. XVII. THE JEWS SENT PERSONS THROUGH

THE WHOLE EARTH TO SPREAD CALUMNIES ON
CHRISTIANS.

" For Other nations have not inflicted on us and
on Christ this wrong to such an extent as you have,
who in very deed are the authors of the wicked
prejudice against the Just One, and us who hold
by Him. For after that you had crucified Him,
the only blameless and righteous Man, — through
whose stripes those who approach the Father by
Him are healed, — when you knew that He had
risen from the dead and ascended to heaven, as
the prophets foretold He would, you not only
did not repent of the wickedness which you had
committed, but at that time you selected and
sent out from Jerusalem chosen men through all
the land to tell that the godless heresy of the
Christians had spnmg up, and to publish those
things which all they who knew us not speak
against us. So that you are the cause not only
of your own unrighteousness, but in fact of that
of all other men. And Isaiah cries justly : ' By
reason of you. My name is blasphemed among
the Gentiles.' ^ And : ' Woe unto their soul ! be-
cause they have devised an evil device against
themselves, saying. Let us bind the righteous, for
he is distasteful to us. Therefore they shall eat
the fruit of their doings. Woe unto the wicked !
evil shall be rendered to him according to the
works of his hands.' And again, in other
words : ^ ' Woe unto them that draw their iniqui-
ty as with a long cord, and their transgressions
as with the harness of a heifer's yoke : who say.
Let his speed come near ; and let the counsel
of the Holy One of Israel come, that we may
know it. Woe unto them that call evil good,
and good evil ; that put light for darkness, and
darkness for light ; that put bitter for sweet, and
sweet for bitter ! ' ■♦ Accordingly, you displayed
great zeal in publishing throughout all the land
bitter and dark and unjust things against the only
blameless and righteous Light sent by God.

For He appeared distasteful to you when He
cried among you, ' It is written. My house is the
house of prayer ; but ye have made it a den of
thieves ! ' 5 He overthrew also the tables of the

* Isa. Ivii. 1-4.

2 Isa. Hi. 5.

3 Isa. iii. 9 ff.

* Isa. V. 18, 20.
5 Matt. xxi. 13.

money-changers in the temple, and exclaimed,
' Woe unto you. Scribes and Pharisees, hypo-
crites ! because ye pay tithe of mint and rue, but
do not observe the love of God and justice. Ye
whited sepulchres ! appearing beautiful outward,
but are within full of dead men's bones.' ^ And
to the Scribes, ' Woe unto you. Scribes ! for ye
have the keys, and ye do not enter in yourselves,
and them that are entering in ye hinder ; ye
blind guides ! '

CHAP. XVIII. CHRISTIANS WOULD OBSERVE THE

» LAW, IF THEV DID NOT KNOW WHY IT WAS
INSTITUTED.

" For since you have read, O Trypho, as you
yourself admitted, the doctrines taught by our
Saviour, I do not think that I have done fool-
ishly in adding some short utterances of His to
the prophetic statements. Wash therefore, and
be now clean, and put away iniquity from your
souls, as God bids you be washed in this laver,
and be circumcised with the true circumcision.
For we too would observe the fleshly circumcision,
and the Sabbaths, and in short all the feasts, if
we did not know for what reason they were en-
joined you, — namely, on account of your trans-
gressions and the hardness of your hearts. For
if we patiently endure all things contrived against
us by wicked men and demons, so that even
amid cruelties unutterable, death and torments,
we pray for mercy to those who inflict such
things upon us, and do not wish to give the least
retort to any one, even as the new Lawgiver
commanded us : how is it, Trypho, that we
would not observe those rites which do not harm
us, — I speak of fleshly circumcision, and Sab-
baths, and feasts?

CHAP. XIX. — CIRCUMCISION UNKNOWN BEFORE
ABRAHAM. THE LAW WAS GIVEN BY MOSES ON
ACCOUNT OF THE HARDNESS OF THEIR HEARTS.

" It is this about which we are at a loss, and
with reason, because, while you endure such
things, you do not observe all the other customs
which we are now discussing."

"This circumcision is not, however, necessary
for all men, but for you alone, in order that, as I
have already said, you may suffer these things
which you now justly suffer. Nor do we receive
that useless baptism of cisterns, for it has noth-
ing to do with this baptism of life. Wherefore
also God has announced that you have forsaken
Him, the living fountain, and digged for your-
selves broken cisterns which can hold no water.
Even you, who are the circumcised according to
the flesh, have need of our circumcision ; but we,
having the latter, do not require the former.
For if it were necessary, as you suppose, God

6 This and following quotation taken promiscuously from Matt
xxiii. and Luke xi.

204

DIALOGUE WITH TRYPHO.

would not have made Adam uncircumcised ;
would not have had respect to the gifts of Abel
when, being uncircumcised, he offered sacrifice ;
and would not have been pleased with the uncir-
cumcision of Enoch, who was not found, because
God hatl translated him. I^t, being uncircum-
cised, was saved from Sodom, the angels them-
selves and the Lord sending him out. Noah
was the beginning of our race ; yet, uncircum-
cised, along with his children he went into the
ark. Melchizedek, the priest of the Most High,
was uncircumcised ; to whom also Abraham,
the first who received circumcision after the flesh,
gave tithes, and he blessed him : after whose
order God declared, by the mouth of David,
that He would establish the everlasting priest.
Therefore to you alone this circumcision was
necessary, in order that the peoi)le may be no
people, and the nation no nation ; as also Hosea,'
one of the twelve prophets, declares. Moreover,
all those righteous men already mentioned,
though they kept no Sabbaths,^ were pleasing to
God ; and after them Abraham with all his de-
scendants until Moses, under whom your nation
appeared unrighteous and ungrateful to God,
making a calf in the wilderness : wherefore God,
accommodating Himself to that nation, enjoined
them also to offer sacrifices, as if to His name,
in order that you might not serve idols. Which
precept, however, you have not observed ; nay,
you sacrificed your children to demons. And
you were commanded to keep Sabbaths, that you
might retain the memorial of God. For His
word makes this announcement, saying, ' That
ye may know that I am God who redeemed
you.' 3

CHAP. XX. — WHY CHOICE OF MEATS WAS PRE-
SCRIBED.

" Moreover, you were commanded to abstain
from certain kinds of food, in order that you
might keep God before your eyes while you ate
and drank, seeing that you were prone and very
ready to depart from His knowledge, as Moses
also affirms : ' The people ate and drank, and
rose up to play.' ■♦ And again : ' Jacob ate, and
was satisfied, and waxed fat ; and he who was
beloved kicked : he waxed fat, he grew thick, he
was enlarged, and he forsook God who had made
him.' 5 For it was told you by Moses in the
book of Genesis, that God granted to Noah,
being a just man, to eat of every animal, but not
of flesh with the blood, which is dead.'' ^' And

■ Hos. i. and ii.

^ [They did not Sabbatiie; but Justin does not deny what is im-
plied in many Scriptures, that they marked the week, and noted the
seventh day. Gen. ii. 3, viii. 10, 12.]

3 Kzek. XX. 12.

* Ex. xxxii. 6.

5 Deut. xxxii. 15.

6 vfKf>^^i.^.\ov, or " dieth of itself;" com. reading was eKptnaiov,
which was supposed to be derived from eicpiiTTu), and to mean " which
ought to be cast out: " the above was suggested by H. Stcphanus.

as he was ready to say, " as the green herbs," I
anticipated him : " Why do you not receive this
statement, ' as the green herbs,' in the sense in
which it was given by Ciod, to wit, that just as God
has granted the herbs for sustenance to man, even
so has He given the animals for the diet of flesh ?
But, you say, a distinction was laid down there-
after to Noah, because we do not eat certain
herbs. As you interpret it, the thing is incredi-
ble. And first I shall not occupy myself with
this, though able to say and to hold that every
vegetable is food, and fit to be eaten. But
although we discriminate between green herbs,
not eating all, we refrain from eating some, not
because they are common or unclean, but be-
cause they are bitter, or deadly, or thorny. But
we lay hands on and take of all herbs which are
sweet, very nourishing and good, whether they
are marine or land plants. Thus also God by the
mouth of Moses commanded you to abstain
from unclean and improper ^ and violent animals :
when, moreover, though you were eating manna
in the desert, and were seeing all those wondrous
acts wrought for you by God, you made and wor-
shipped the golden calf.*^ Hence he cries con-
tinually, and justly, 'They are foolish children,
in whom is no faith. ' ^

CHAP. XXI. SABBATHS WERE INSTITUTED ON AC-
COUNT OF THE people's SINS, AND NOT FOR A
WORK OF RIGHTEOUSNESS.

" Moreover, that God enjoined you to keep
the Sabbath, and impose on you other precepts
for a sign, as I have already said, on account of
your unrighteousness, and that of your fathers, —
as He declares that for the sake of the nations,
lest His name be profaned among them, there-
fore He permitted some of you to remain alive, —
these words of His can prove to you : they are
narrated by Ezekiel thus : I am the Lord your
God ; walk in My statutes, and keep My judg-
ments, and take no part in the customs of Egypt ;
and hallow My Sabbaths ; and they shall be a
sign between Me and you, that ye may know that
I am the Lord your God. Notwithstanding ye
rebelled against Me, and your children walked
not in My statutes, neither kept My judgments
to do them : which if a man do, he shall live in
them. But they polluted My Sabbaths. And I
said that I would pour out My fiiry upon them
in the wilderness, to accomplish My anger upon
them ; yet I did it not ; that My name might
not be altogether profaned in the sight of the
heathen. I led them out before their eyes, and

8 " The reasoning of St. Justin is not quite clear to interpreters.
As we abstain from some herbs, not because they are forbidden by law,
but because they are deadly; so the law of abstinence from improper
and violent animals was imposed not on Noah, but on you as a yoke
on account of your sins." — Maranus.

9 Deut. xxxii. 6, so.

DIALOGUE WITH TRYPHO.

205

I lifted up Mine hand unto them in the wilder-
ness, that I would scatter them among the
heathen, and disperse them through the coun-
tries ; because they had not executed My judg-
ments, but had despised My statutes, and polluted
My Sabbaths, and their eyes were after the devices
of their fathers. Wherefore I gave them also
statutes which were not good, and judgments
whereby they shall not live. And I shall pollute
them in their own gifts, that I may destroy all
that openeth the womb, when I pass through
them.' '

CHAP. XXII. so ALSO WERE SACRIFICES AND

OBLATIONS.

" And that you may learn that it was for the
sins of your own nation, and for their idolatries,
and not because there was any necessity for such
sacrifices, that they were likewise enjoined, listen
to the manner in which He speaks of these by
Amos, one of the twelve, saying : 'Woe unto you
that desire the day of the Lord ! to what end
is this day of the Lord for you ? It is dark-
ness and not light, as when a man flees from the
face of a lion, and a bear meets him ; and he
goes into his house, and leans his hands against
the wall, and the serpent bites him. Shall not
the day of the Lord be darkness and not light,
even very dark, and no brightness in it ? I have
hated, I have despised your feast-days, and I
will not smell in your solemn assemblies : where-
fore, though ye offer Me your burnt-offerings
and sacrifices, I will not accept them ; neither will
I regard the peace-offerings of your presence.
Take thou away from Me the multitude of thy
songs and psalms ; I will not hear thine instru-
ments. But let judgment be rolled down as
water, and righteousness as an impassable torrent.
Have ye offered unto Me victims and sacrifices
in the wilderness, O house of Israel? saith the
Lord. And have ye taken up the tabernacle of
Moloch, and the star of your god Raphan, the
figures which ye made for yourselves ? And I will
carry you away beyond Damascus, saith the Lord,
whose name is the Almighty God. Woe to them
that are at ease in Zion, and trust in the moun-
tain of Samaria : those who are named among
the chiefs have plucked away the first-fruits of
the nations : the house of Israel have entered for
themselves. Pass all of you unto Calneh, and see ;
and from thence go ye unto Hamath the great, and
go down thence to Gath of the strangers, the
noblest of all these kingdoms, if their boundaries
are greater than your boundaries. Ye who come
to the evil day, who are approaching, and who hold
to false Sabbaths ; who He on beds of ivory, and
are at ease upon their couches ; who eat the
lambs out of the flock, and the sucking calves out

' Ezek. XX. 19-26.

of the midst of the herd ; who applaud at the
sound of the musical instnmients ; they reckon
them as stable, and not as fleeting, who drink
wine in bowls, and anoint themselves with the
chief ointments, but they are not grieved for the
affliction of Joseph. Wherefore now they shall
be captives, among the first of the nobles who are
carried away ; and the house of evil-doers shall
be removed, and the neighing of horses shall be
taken away from Ephraim.^ And again by Jere-
miah : 'Collect your flesh, and sacrifices, and
eat : for concerning neither sacrifices nor liba-
tions did I command your fathers in the day in
which I took them by the hand to lead them out
of Egypt.3 And again by David, in the forty-ninth
Psalm, He thus said : ' The God of gods, the
Lord hath spoken, and called the earth, from the
rising of the sun unto the going down thereof.
Out of Zion is the perfection of His beauty. God,
even our God, shall come openly, and shall not
keep silence. Fire shall burn before Him, and it
shall be very temptestuous round about Him. He
shall call to the heavens above, and to the earth,
that He may judge His people. Assemble to
Him His saints ; those that have made a cove-
nant with Him by sacrifices. And the heavens
shall declare His righteousness, for God is judge.
Hear, O My people, and I will speak to thee ;
O Israel, and I will testify to thee, I am God,
even thy God. I will not reprove thee for thy
sacrifices ; thy burnt-offerings are continually
before me. I will take no bullocks out of thy
house, nor he-goats out of thy folds : for all
the beasts of the field are Mine, the herds and
the oxen on the mountains. I know all the
fowls of the heavens, and the beauty of the field
is Mine. If I were hungry, I would not tell thee ;
for the world is Mine, and the fulness thereof
Will I eat the flesh of bulls, or drink the blood of
goats? Offer unto God the sacrifice of praise,
and pay thy vows unto the Most High, and call
upon Me in the day of trouble, and I will deliver
thee, and thou shalt glorify Me. But unto the
wicked God saith, What hast thou to do to de-
clare My statutes, and to take My covenant into
thy mouth? But thou hast hated instruction,
and cast My words behind thee. When thou
sawest a thief, thou consentedst with him ; and
hast been partaker with the adulterer. Thy mouth
has framed evil, and thy tongue has enfolded
deceit. Thou sittest and speakest against thy
brother; thou slanderest thine own mother's
son. These things hast thou done, and I kept
silence ; thou thoughtest that I would be like
thyself in wickedness. I will reprove thee, and
set thy sins in order before thine eyes. Now con-
sider this, ye that forget God, lest He tear you
in pieces, and there be none to deliver. The

2 Amos V. 18 to end, vi, 1-7.

3 J«r. vii. 31 f.

206

DIALOGUE WITH TRYPHO.

sacrifice of praise shall glorify Me ; and there is
the way in which I shall show him My salvation.'
Accordingly He neither takes sacrifices from
you nor commanded them at first to be offered
because they are needful to Him, but because
of your sins. For indeed the temple, which is
called the temple in Jerusalem, He admitted to
be His house or court, not as though He needed
it, but in order that you, in this view of it, giving
yourselves to Him, might not worship idols.
And that this is so, Isaiah says : ' What house
have ye built Me ? saith the I.ord. Heaven is
My throne, and earth is My footstool.' ^

CHAP. XXXIII. THE OPINION OF THE JEWS RE-
GARDING THE LAW DOES AN INJURY TO GOD.

" But if we do not admit this, we shall be lia-
ble to fall into foolish opinions, as if it were not
the same (lod who existed in the times of Enoch
and all the rest, who neither were circumcised
after the flesh, nor observed Sabbaths, nor any
other rites, seeing that Moses enjoined such ob-
servances ; or that ( iod has not wished each
race of mankind continually to perform the
same righteous actions : to admit which, seems
to be ridiculous and absurd. Therefore we
must confess that He, who is ever the same, has
commanded these and such like institutions on
account of sinful men, and we must declare Him
to be benevolent, foreknowing, needing nothing,
righteous and good. But if this be not so, tell
me, sir, what you think of those matters which
we are investigating." And when no one re-
sponded : " Wherefore, Trypho, I will proclaim
to you, and to those who wish to become prose-
lytes, the divine message which I heard from
that man.3 Do you see that the elements are
not idle, and keep no Sabbaths? Remain as
you were born. For if there was no need of
circumcision before Abraham, or of the observ-
ance of Sabbaths, of feasts and sacrifices, before
Moses ; no more need is there of them now,
after that, according to the will of God, Jesus
Christ the Son of God has been born without
sin, of a virgin sprung from the stock of Abra-
ham. For when Abraham himself was in un-
circumcision, he was justified and blessed by
reason of the faith which he reposed in God,
as the Scripture tells. Moreover, the Scriptures
and the facts themselves compel us to admit
that He received circumcision for a sign, and
not for righteousness. So that it was justly re-
corded concerning the people, that the soul
which shall not be circumcised on the eighth
day shall be cut off from his family. And, fur-
thermore, the inability of the female sex to
receive fleshly circumcision, proves that this

» Ps. i. (inE. v.).

* Isa. Ixvi. I.

' The man he met by the sea-shore.

circumcision has been given for a sign, and
not for a work of righteousness. For God has
given likewise to women the abihty to observe
all things which are righteous and virtuous ; but
we see that the bodily form of the male has
been made different from the bodily form of the
female ; yet we know that neither of them is
righteous or unrighteous merely for this cause,
but [is considered righteous] by reason of piety
and righteousness.

CHAP. XXIV. THE CHRISTIANS* CIRCUMCISION FAR

MORE EXCELLENT.

" Now, sirs," I said, " it is possible for us to
show how the eighth day possessed a certain
mysterious import, which the seventh day did
not possess, and which was promulgated by God
through these rites. But lest I appear now to
diverge to other subjects, understand what I
say : the blood of that circumcision is obsolete,
and we trust in the blood of salvation ; there
is now another covenant, and another law has
gone forth from Zion. Jesus Christ circumcises
all who will — as was declared above — with
knives of stone ; * that they may be a righteous
nation, a people keeping faith, holding to the
truth, and maintaining peace. Come then with
me, all who fear God, who wish to see the good
of Jerusalem, Come, let us go to the light of
the Lord ; for He has liberated His people,
the house of Jacob. Come, all nations ; let
us gather ourselves together at Jerusalem, no
longer plagued by war for the sins of her peo-
ple. ' For I was manifest to them that sought
Me not ; I was found of them that asked not
for Me ; ' 5 He exclaims by Isaiah : ' I said.
Behold Me, unto nations which were not called
by My name, I have spread out My hands all
the day unto a disobedient and gainsaying peo-
ple, which walked in a way that was not good,
but after their own sins. It is a people that
provoketh Me to my face.' s

CHAP. XXV. THE JEWS BOAST IN VAIN THAT

THEV ARE SONS OF ABRAH.-yVI.

" Those who justify themselves, and say they
are sons of Abraham, shall be desirous even in
a small degree to receive the inheritance along
with you ; ^ as the Holy Spirit, by the mouth of
Isaiah, cries, speaking thus while he personates
them : ' Return from heaven, and behold from
the habitation of Thy holiness and glory. Where
is Thy zeal and strength ? Where is the multi-
tude of Thy mercy? for Thou hast sustained us,
O Lord. For Thou art our Father, because
Abraham is ignorant of us, and Israel has not
recognised us. But Thou, O Lord, our Father,

* Josh. V. 2; Isa. xxvi. 2, 3.
5 Isa. Ixv. 1-3.

* Other edd. have, " with u«.'

DIALOGUE WITH TRYPHO.

207

deliver us : from the beginning Thy name is up-
on us. O Lord, why hast Thou made us to err
from Thy way? and hardened our hearts, so
that we do not fear Thee ? Return for Thy ser-
vants' sake, the tribes of Thine inheritance, that
we may inherit for a httle Thy holy mountain.
We were as from the beginning, when Thou
didst not bear rule over us, and when Thy name
was not called upon us. If Thou wilt open the
heavens, trembling shall seize the mountains
before Thee : and they shall be melted, as wax
melts before the fire ; and fire shall consume
the adversaries, and Thy name shall be manifest
among the adversaries ; the nations shall be put
into disorder before Thy face. When Thou
shalt do glorious things, trembling shall seize
the mountains before Thee. From the begin-
ning we have not heard, nor have our eyes seen
a God besides Thee : and Thy works,' the mercy
which Thou shalt show to those who repent.
He shall meet those who do righteousness, and
they shall remember Thy ways. Behold, Thou
art wroth, and we were sinning. Therefore we
have erred and become all unclean, and all our
righteousness is as the rags of a woman set
apart : and we have faded away like leaves by
reason of our iniquities ; thus the wind will take
us away. And there is none that calleth upon
Thy name, or remembers to take hold of Thee ;
for Thou hast turned away Thy face from us,
and hast given us up on account of our sins.
And now return, O Lord, for we are all Thy
people. The city of Thy holiness has become
desolate. Zion has become as a wilderness,
Jerusalem a curse ; the house, our holiness, and
the glory which our fathers blessed, has been
burned with fire ; and all the glorious nations ^
have fallen along with it. And in addition to
these [misfortunes], O Lord, Thou hast refrained
Thyself, and art silent, and hast humbled us
very much.' " ^

And Trypho remarked, "What is this you
say? that none of us shall inherit anything on
the holy mountain of God? "

CHAP. XXVI. — NO SALVATION TO THE JEWS EX-
CEPT THROUGH CHRIST.

And I replied, " I do not say so ; but those
who have persecuted and do persecute Christ,
if they do not repent, shall not inherit any-
thing on the holy mountain. But the Gen-
tiles, who have believed on Him, and have
repented of the sins which they have committed,
they shall receive the inheritance along with the
patriarchs and the prophets, and the just men
who are descended from Jacob, even although

' Otto reads: " Thy works which Thou shalt do to those who
wait for mercy."

^ Some suppose the correct reading to be, "our glorious institu-
tions [manners, customs, or ordinances] have," etc., ISi) for eSirj.

3 Isa. Ixiii. 15 to end, and Ixiv.

they neither keep the Sabbath, nor are circum-
cised, nor observe the feasts. Assuredly they
shall receive the holy inheritance of God. For
God speaks by Isaiah thus : ' I, the Lord God,
have called Thee in righteousness, and will hold
Thine hand, and will strengthen Thee ; and I
have given Thee for a covenant of the people,
for a light of the Gentiles, to open the eyes of
the blind, to bring out them that are bound
from the chains, and those who sit in darkness
from the prison-house.' ^ And again : ' Lift up a
standard 5 for the people ; for, lo, the Lord has
made it heard unto the end of the earth. Say
ye to the daughters of Zion, Behold, thy Saviour
has come ; having His reward, and His work
before His face : and He shall call it a holy na-
tion, redeemed by the Lord. And thou shalt
be called a city sought out, and not forsaken.
Who is this that cometh from Edom ? in red gar-
ments from Bosor? This that is beautiful in ap-
parel, going up with great strength? I speak
righteousness, and the judgment of salvation.
Why are Thy garments red, and Thine apparel
as from the trodden wine-press ? Thou art full
of the trodden grape. I have trodden the wine-
press all alone, and of the people there is no
man with Me ; and I have trampled them in
fury, and crushed them to the ground, and
spilled their blood on the earth. For the day
of retribution has come upon them, and the year
of redemption is present. And I looked, and
there was none to help ; and I considered,
and none assisted : and My arm delivered ; and
My fury came on them, and I trampled them
in My fury, and spilled their blood on the
earth.'" ^

CHAP. XXVII. — WHY GOD TAUGHT THE SAME
THINGS BY THE PROPHETS AS BY MOSES.

And Trypho said, "Why do you select and
quote whatever you wish from the prophetic writ-
ings, but do not refer to those which expressly
command the Sabbath to be observed? For
Isaiah thus speaks : ' If thou shalt turn away thy
foot from the Sabbaths, so as not to do thy pleas-
ure on the holy day, and shalt call the Sabbaths
the holy delights of thy God ; if thou shalt not
lift thy foot to work, and shalt not speak a word
from thine own mouth ; then thou shalt trust in
the Lord, and He shall cause thee to go up to
the good things of the land ; and He shall feed
thee with the inheritance of Jacob thy father :
for the mouth of the Lord hath spoken it.' " ^

And I replied, " I have passed them by, my
friends, not because such prophecies were con-
trary to me, but because you have understood, and

* Isa. xUi. 6, 7.

5 (TV(T(Tei.(TiJ.6v, "a shaking," is the original reading: but LXX
has <Tuo-<r7)^o»', a standard or signal, and this most edd. adopt.

6 Isa. Ixii. 10 to end, Ixiii. i-6.
^ Isa. Iviii. 13, 14.

208

DIALOGUE WITH TRYPHO.

do understand, that although God commands you
by all the prophets to do the same things which
He also commanded by Moses, it was on account
of the hardness of your hearts, and your ingrati-
tude towards Him, that He continually proclaims
them, in order that, even in this way, if you re-
pented, you might please Him, and neither sac-
rifice your children to demons, nor be partakers
with thieves, nor lovers of gifts, nor hunters after
revenge, nor fail in doing judgment for orphans,
nor be inattenti\e to the justice due to the widow,
nor have your hands full of blood. ' For the
daughters of Zion have walked with a high neck,
both sporting by winking with their eyes, and
sweeping along their dresses." For they are all
gone aside,' He exclaims, ' they are all become
useless. There is none that understands, there
is not so much as one. With their tongues they
have practised deceit, their throat is an open
sepulchre, the poison of asps is under their lips,
destruction and misery are in their paths, and
the way of peace they have not known.' ^ So
that, as in the beginning, these things were en-
joined you because of your wickedness, in like
manner because of your stedfastness in it, or
rather your increased proneness to it, by means
of the same precepts He calls you to a remem-
brance or knowledge of it. But you are a peo-
ple hard-hearted and without understanding,
both blind and lame, children in whom is no
faith, as He Himself says, honouring Him only
with your lips, far from Him in your hearts,
teaching doctrines that are your own and not
His. For, tell me, did God wish the priests to
sin when they offer the sacrifices on the Sabbaths ?
or those to sin, who are circumcised and do cir-
cumcise on the Sabbaths ; since He commands
that on the eighth day — even though it happen
to be a Sabbath — those who are born shall be
always circumcised ? or could not the infants be
operated upon one day previous or one day sub-
sequent to the Sabbath, if He knew that it is a
sinful act upon the Sabbaths ? Or why did He
not teach those — who are called righteous and
pleasing to Him, who lived before Moses and
Abraham, who were not circumcised in their
foreskin, and observed no Sabbaths — to keep
these institutions ? "

CHAP. XXVIII. — TRUE RIGHTEOUSNESS IS OB-
TAINED BY CHRIST.

And Trypho replied, "We heard you adducing
this consideration a little ago, and we have given
it attention : for, to tell the truth, it is worthy of
attention ; and that answer which pleases most —
namely, that so it seemed good to Him — does
not sadsfy me. For this is ever the shift to which

' Isa. iii. i6.

' Various passages stninc together; comp. Rom. iii. lo, and foil,
verses.

those have recourse who are unable to answei
the question."

Then I said, "Since I bring from the Scriptures
and the facts themselves both the proofs and the
inculcation of them, do not delay or hesitate to
put faith in me, although I am an uncircumcised
man ; so short a time is left you in which to be-
come proselytes. If Christ's coming shall have
anticipated you, in vain you will repent, in vain
you will weej) ; for He will not hear you. ' Break
up your fallow ground,' Jeremiah has cried to the
people, 'and sow not among thorns. Circumcise
yourselves to the Lord, and circumcise the fore-
skin of your heart.' ^ Do not sow, therefore,
among thorns, and in untilled ground, whence
you can have no fruit. Know Christ ; and be-
hold the fallow ground, good, good and fat, is in
your hearts. ' For, behold, the days come, saith
the Lord, that I will visit all them that are cir-
cumcised in their foreskins ; Kgypt, and Judah,-
and Edom, and the sons of Moab. For all the
nations are uncircumcised, and all the house of
Israel are uncircumcised in their hearts.' 5 Do
you see how that God does not mean this cir-
cumcision which is given for a sign ? For it is
of no use to the Egyptians, or the sons of Moab,
or the sons of Edom. But though a man be a
Scythian or a Persian, if he has the knowledge
of God and of His Christ, and keeps the ever-
lasting righteous decrees, he is circumcised with
the good and useful circumcision, and is a friend
of God, and God rejoices in his gifts and offer-
ings. But I will lay before you, my friends, the
very words of God, when He said to the people by
Malachi, one of the twelve prophets, ' I have no
pleasure in you, saith the Lord ; and I shall not
accept your sacrifices at your hands : for from
the rising of the sun unto its setting My name
shall be glorified among the Gentiles ; and in
every place a sacrifice is offered unto ISIy name,
even a pure sacrifice : for My name is honoured
among the Gentiles, saith the Lord ; but ye pro-
fane it.' ^ And by David He said, ' A people
whom I have not known, served Me ; at the
hearing of the ear they obeyed Me.' ^

CHAP. XXIX. — CHRIST IS USELESS TO THOSE WHO
OBSERVE THE LAW.

" Let us glorify God, all nations gathered to-
gether ; for He has also visited us. Let us glorify
Him by the King of glory, by the Lord of hosts.
For He has been gracious towards the Gentiles
also ; and our sacrifices He esteems more grate-
ful than yours. What need, then, have I of cir-
cumcision, who have been witnessed to by God?
What need have I of that other baptism, who

3 Jer. iv. 3.

* So in A. v., but supposed to be Idumsea.

5 Jer. ix. 25 {.

*> Mai. i. 10, etc.

' Ps. xviii. 43.

DIALOGUE WITH TRYPHO.

209

have been baptized with the Holy Ghost? I
think that while I mention this, I would persuade
even those who are possessed of scanty intelli-
gence. For these words have neither been pre-
pared by me, nor embellished by the art of man ;
but David sung them, Isaiah preached them,
Zechariah proclaimed them, and Moses wrote
them. Are you acquainted with them, Trypho ?
They are contained in your Scriptures, or rather
not yours, but ours.' For we believe them ; but
you, though you read them, do not catch the
spirit that is in them. Be not offended at, or
reproach us with, the bodily uncircumcision with
which God has created us ; and think it not
strange that we drink hot water on the Sabbaths,
since God directs the government of the universe
on this day equally as on all others ; and the
priests, as on other days, so on this, are ordered
to offer sacrifices ; and there are so many right-
eous men who have performed none of these
legal ceremonies, and yet are witnessed to by
God Himself.

CHAP. XXX. — CHRISTIANS POSSESS THE TRUE
RIGHTEOUSNESS.

" But impute it to your own wickedness, that
God even can be accused by those who have no
understanding, of not having always instructed
all in the same righteous statutes. For such
institutions seemed to be unreasonable and un-
worthy of God to many men, who had not re-
ceived grace to know that your nation were called
to conversion and repentance of spirit,^ while
they were in a sinful condition and labouring
under spiritual disease ; and that the prophecy
which was announced subsequent to the death
of Moses is everlasting. And this is mentioned
in the Psalm, my friends.^ And that we, who
have been made wise by them, confess that the
statutes of the Lord are sweeter than honey and
the honey-comb, is manifest from the fact that,
though threatened with death, we do not deny
His name. Moreover, it is also manifest to all,
that we who believe in Him pray to be kept by
Him from strange, i.e., from wicked and deceit-
ful, spirits ; as the word of prophecy, personat-
ing one of those who believe in Him, figuratively
declares. For we do continually beseech God
by Jesus Christ to preserve us from the demons
which are hostile to the worship of God, and
whom we of old time served, in order that, after
our conversion by Him to God, we may be blame-
less. For we call Him Helper and Redeemer,
the power of whose name even the demons do
fear ; and at this day, when they are exorcised

' [This striking claim of the Old Testament Scriptures is note-
worthy.]

^ Or, " repentance of the Father; " n-arpos for irceO/xoTos. Mara-
nus explains the confusion on the ground of the similarity between
the contractions for the words, Trpv and irfj.

3 Ps. xix.

in the name of Jesus Christ, crucified under
Pontius Pilate, governor of Judaea, they are
overcome. And thus it is manifest to all, that
His Father has given Him so great power, by
virtue of which demons are subdued to His
name, and to the dispensation of His suffer-
ing.

CHAP. XXXI. IF CHRIST'S POWER BE NOW SO

GREAT, HOW MUCH GREATER AT THE SECOND

ADVENT !

" But if so great a power is shown to have fol-
lowed and to be still following the dispensation
of His suffering, how great shall that be which
shall follow His glorious advent ! For He shall
come on the clouds as the Son of man, so Daniel
foretold, and His angels shall come with Him.
These are the words : ' I beheld till the thrones
were set ; and the Ancient of days did sit, whose
garment was white as snow, and the hair of His
head like the pure wool. His throne was like
a fiery flame. His wheels as burning fire. A
fiery stream issued and came forth from before
Him. Thousand thousands ministered unto
Him, and ten thousand times ten thousand stood
before Him. The books were opened, and the
judgment was set. I beheld then the voice of
the great words which the horn speaks : and the
beast was beat down, and his body destroyed,
and given to the burning flame. And the rest
of the beasts were taken away from their do-
minion, and a period of life was given to the
beasts until a season and time. I saw in the vis-
ion of the night, and, behold, one like the Son
of man coming with the clouds of heaven ; and
He came to the Ancient of days, and stood
before Him. And they who stood by brought
Him near ; and there were given Him power
and kingly honour, and all nations of the earth
by their families, and all glory, serve Him. And
His dominion is an everlasting dominion, which
shall not be taken away ; and His kingdom shall
not be destroyed. And my spirit was chilled
within my frame, and the visions of my head
troubled me. I came near unto one of them
that stood by, and inquired the precise meaning
of all these things. In answer he speaks to me,
and showed me the judgment of the matters :
These great beasts are four kingdoms, which
shall perish from the earth, and shall not receive
dominion for ever, even for ever and ever. Then
I wished to know exactly about the fourth beast,
which destroyed all [the others] and was very
terrible, its teeth of iron, and its nails of brass ;
which devoured, made waste, and stamped the
residue with its feet : also about the ten horns
upon its head, and of the one which came up,
by means of which three of the former fell.
And that horn had eyes, and a mouth speaking
great things ; and its countenance excelled the*

2IO

DIALOGUE WITH TRYPHO.

rest. And I beheld that horn waging war against
the saints, and prevailing against them, until the
Ancient of days came ; and He gave judgment
for the saints of the Most High. And the time
came, and the saints of the Most High possessed
the kingdom. And it was told me concerning
the fourth beast : There shall be a fourth king-
dom upon earth, which shall prevail over all
these kingdoms, and shall devour the whole
earth, and shall destroy and make it thoroughly
waste. And the ten horns are ten kings that
shall arise ; and one shall arise after them ; ' and
he shall surpass the first in evil deeds, and he
shall subdue three kings, and he shall speak
words against the Most High, and shall over-
throw the rest of the saints of the Most High,
and shall expect to change the seasons and the
times. And it shall be delivered into his hands
for a time, and times, and half a time. And the
judgment sat, and they shall take away his
dominion, to consume and to destroy it unto the
end. And the kingdom, and the power, and the
great places of the kingdoms under the heavens,
were given to the holy people of the Most High,
to reign in an everlasting kingdom : and all
powers shall be subject to Him, and shall obey
Him. Hitherto is the end of the matter. I,
Daniel, was possessed with a very great astonish-
ment, and my speech was changed in me ; yet I
kept the matter in my heart.' " ^

CHAP. XXXII. — TRYPHO OBJECTING THAT CHRIST
IS DESCRIBED AS GLORIOUS BY DANIEL, JUSTIN
DISTINGUISHES TWO ADVENTS.

And when I had ceased, Trypho said, " These
and such like Scriptures, sir, compel us to wait
for Him who, as Son of man, receives from the
Ancient of days the everlasting kingdom. But
this so-called Christ of yours was dishonourable
and inglorious, so much so that the last curse
contained in the law of God fell on him, for he
was crucified."

Then I replied to him, " If, sirs, it were not
said by the Scriptures which I have already
quoted, that His form was inglorious, and His
generation not declared, and that for His death
the rich would suffer death, and with His stripes
we should be healed, and that He would be led
away like a sheep ; and if I had not explained
that there would be two advents of His, — one
in which He was pierced by you ; a second,
when you shall know Him whom you have
])ierced, and your tribes shall mourn, each tribe
by itself, the women apart, and the men apart,
— then I must have been speaking dubious and
obscure things. But now, by means of tlie con-
tents of those Scriptures esteemed holy and pro-

' Literally, " And the ten horns, ten kings shall arise after them."
2 Dan. vii. 9-28.

phetic amongst you, I attempt to prove all [that I
have adduced], in the hope that some one of you
may be found to be of that remnant which has
been left by the grace of the Lord of Sabaoth
for the eternal salvation. In order, therefore,
that the matter inquired into may be plainer to
you, I will mention to you other words also
spoken by the blessed David, from which you
will perceive that the Lord is called the Christ
by the Holy Spirit of prophecy ; and that the
Lord, the Father of all, has brought Him again
from the earth, setting Him at His own right
hand, until He makes His enemies His footstool ;
which indeed happens from the time that our
Lord Jesus Christ ascended to heaven, after He
rose again from the dead, the times now running
on to their consummation ; and he whom Daniel
foretells would have dominion for a time, and
times, and an half, is even already at the door,
about to speak blasphemous and daring things
against the Most High. But you, being ignorant
of how long he will have dominion, hold another
opinion. For you interpret the ' time ' as being
a hundred years. But if this is so, the man of
sin must, at the shortest, reign three hundred
and fifty years, in order that we may compute
that which is said by the holy Daniel — ' and
times ' — to be tivo times only. All this I have
said to you in digression, in order that you at
length may be persuaded of what has been de-
clared against you by God, that you are foolish
sons ; and of this, ' Therefore, behold, I will
proceed to take away this people, and shall take
them away ; and I will strip the wise of their
wisdom, and will hide the understanding of their
prudent men ; ' ^ and may cease to deceive
yourselves and those who hear you, and may
learn of us, who have been taught wisdom by
the grace of Christ. The words, then, which
were spoken by David, are these : * ' The Lord
said unto My Lord, Sit Thou at My right hand,
until I make Thine enemies Thy footstool. The
Lord shall send the rod of Thy strength out of
Sion : rule Thou also in the midst of Thine ene-
mies. With Thee shall be, in the day, the chief
of Thy power, in the beauties of Thy saints.
From the womb, before the morning star, have
I begotten Thee. The Lord hath sworn, and
will not repent : Thou art a priest for ever after
the order of Melchizedek. The Lord is at Thy
right hand : He has crushed kings in the day of
His wrath : He shall judge among the heathen,
He shall fill [with] the dead bodies.s He shall
drink of the brook in the way ; therefore shall
He lift up the head.'

3 Isa. xxix. 14.

5 TrXrtpuKTei TTTuifxaTa; Lat. version, im^lebit ruinas. Thirlby
suggested that an omission has taken place in the MSS. by the tran-
scriber's fault.

DIALOGUE WITH TRYPHO.

211

CHAP. XXXIII. ■

PS. ex. IS NOT SPOKEN OF HEZE-

KIAH. HE PROVES THAT CHRIST WAS FIRST HUM-
BLE, THEN SHALL BE GLORIOUS.

" And," I continued, " I am not ignorant that
you venture to expound this psalm as if it re-
ferred to king Hezekiah ; but that you are mis-
taken, I shall prove to you from these very words
forthwith. ' The Lord hath sworn, and will not
repent,' it is said; and, 'Thou art a priest for
ever, after the order of Melchizedek,' with what
follows and precedes. Not even you will ven-
ture to object that Hezekiah was either a priest,
or is the everlasting priest of God ; but that this
is spoken of our Jesus, these expressions show.
But your ears are shut up, and your hearts are
made dull.' For by this statement, ' The Lord
hath sworn, and will not repent : Thou art a
priest for ever, after the order of Melchizedek,'
with an oath God has shown Him (on account
of your unbehef) to be the High Priest after
the order of Melchizedek ; i.e., as Melchizedek
was described by Moses as the priest of the
Most High, and he was a priest of those who
were in uncircumcision, and blessed the circum-
cised Abraham who brought him tithes, so God
has shown that His everlasting Priest, called also
by the Holy Spirit Lord, would be Priest of
those in uncircumcision. Those too in circum-
cision who approach Him, that is, believing
Him and seeking blessings from Him, He will
both receive and bless. And that He shall be
first humble as a man, and then exalted, these
words at the end of the Psalm show : ' He shall
drink of the brook in the way,' and then, 'There-
fore shall He lift up the head.'

CHAP. XXXIV. NOR DOES PS. LXXII. APPLY TO SOLO-
MON, WHOSE FAULTS CHRISTIANS SHUDDER AT.

" Further, to persuade you that you have not
understood anything of the Scriptures, I will re-
mind you of another psalm, dictated to David
by the Holy Spirit, which you say refers to Solo-
mon, who was also your king. But it refers also
to our Christ. But you deceive yourselves by
the ambiguous forms of speech. For where it
is said, ' The law of the Lord is perfect,' you
do not understand it of the law which was to be
after Moses, but of the law which was given by
Moses, although God declared that He would
establish a new law and a new covenant. And
where it has been said, ' O God, give Thy judg-
ment to the king,' since Solomon was king, you
say that the Psalm refers to him, although the
words of the Psalm expressly proclaim that ref-
erence is made to the everlasting King, i.e., to
Christ. For Christ is King, and Priest, and God,
and Lord, and angel, and man, and captain, and
stone, and a Son born, and first made subject to

I TrcTT^poji'Tai. Maranus thinks irtnupuvTai more probable,
" hardened."

suffering, then returning to heaven, and again
coming with glory, and He is preached as hav-
ing the everlasting kingdom : so I prove from all
the Scriptures. But that you may perceive what I
have said, I quote the words of the Psalm ; they
are these : ' O God, give Thy judgment to the
king, and Thy righteousness unto the king's son,
to judge Thy people with righteousness, and Thy
poor with judgment. The mountains shall take
up peace to the people, and the little hills right-
eousness. He shall judge the poor of the peo-
ple, and shall save the children of the needy,
and shall abase the slanderer. He shall co-
endure with the sun, and before the moon unto
all generations. He shall come down like rain
upon the fleece, as drops falling on the earth.
In His days shall righteousness flourish, and
abundance of peace until the moon be taken
away. And He shall have dominion from sea
to sea, and from the rivers unto the ends of the
earth. Ethiopians shall fall down before Him,
and His enemies shall lick the dust. The kings
of Tarshish and the isles shall offer gifts ; the
kings of Arabia and Seba shall offer gifts ; and
all the kings of the earth shall worship Him, and
all the nations shall serve Him : for He has de-
livered the poor from the man of power, and the
needy that hath no helper. He shall spare the
poor and needy, and shall save the souls of
the needy : He shall redeem their souls from
usury and injustice, and His name shall be hon-
ourable before them. And He shall live, and to
Him shall be given of the gold of Arabia, and
they shall pray continually for Him : they shall
bless Him all the day. And there shall be a
foundation on the earth, it shall be exalted on
the tops of the mountains : His fruit shall be on
Lebanon, and they of the city shall flourish like
grass of the earth. His name shall be blessed
for ever. His name shall endure before the sun ;
and all tribes of the earth shall be blessed in
Him, all nations shall call Him blessed. Blessed
be the Lord, the God of Israel, who only doeth
wondrous things ; and blessed be His glorious
name for ever, and for ever and ever ; and the
whole earth shall be filled with His glory.
Amen, amen.' ^ And at the close of this Psalm
which I have quoted, it is written, ' The hymns
of David the son of Jesse are ended.' ^ More-
over, that Solomon was a renowned and great
king, by whom the temple called that at Jerusa-
lem was built, I know ; but that none of those
things mentioned in the Psalm happened to him,
is evident. For neither did all kings worship
him ; nor did he reign to the ends of the earth ;
nor did his enemies, falling before him, lick the
dust. ]^ay, also, I venture to repeat what is

" Ps. Ixxii.

3 [A striking passage in De Maistre {CEuvres, vol. vi. p. 275) is
worthy of comparison.]

2 12

DIALOGUE WITH TRYPHO.

wTitten in the book of Kings as committed by
iiim, how through a woman's influence he wor-
shipped the idols of Sidon, which those of the
Gentiles who know God, the Maker of all things
through Jesus the crucified, do not venture to
do, but abide every torture and vengeance even
to the extremity of death, rather than worship
idols, or eat meat offered to idols."

CHAP. XXXV. HERETICS CONFIRM THE CATHO-
LICS IN THE FAITH.

And Trypho said, " I believe, however, that
many of those who say that they confess Jesus,
and are called Christians, eat meats offered to
idols, and declare that they are by no means
injured in consequence." And I replied, " The
fact that there are such men confessing them-
selves to be Christians, and admitting the cruci-
fied Jesus to be both Lord and Christ, yet not
teaching His doctrines, but those of the spirits
of error, causes us who are disciples of the true
and pure doctrine of Jesus Christ, to be more
faithful and stedfast in the hoi)e announced by
Him. For what things He predicted would
take place in His name, these we do see being
actually accomplished in our sight. For he
said, ' Many shall come in My name, clothed
outwardly in sheep's clothing, but inwardly they
are ravening wolves." ' And, ' There shall be
schisms and heresies.' ^ And, ' Beware of false
prophets, who shall come to you clothed out-
wardly in sheep's clothing, but inwardly they
are ravening wolves.' ■ And, ' Many false Christs
and false apostles shall arise, and shall deceive
many of the faithful.' ^ There are, therefore,
and there were many, my friends, who, coming
forward in the name of Jesus, taught both to
speak and act impious and blasphemous things ;
and these are called by us after the name of the
men from whom each doctrine and opinion had
its origin. (For some in one way, others in
another, teach to blaspheme the Maker of all
things, and Christ, who was foretold l)y Him as
coming, and the God of Abraham, and of Isaac,
and of Jacob, with whom we have nothing in
common, since we know them to be atheists,
impious, unrighteous, and sinful, and confessors
of Jesus in name only, instead of worshippers of
Him. Yet they style themselves Christians, just
as certain among the Gentiles inscribe the name
of God upon the works of their own hands, and
partake in nefarious and impious rites.) Some
are called Marcians, and some Valentinians, and
some liasilidians, and some Saturnilians, and
others by other names ; each called after the
originator of the individual opinion, just as each
one of those who consider themselves philoso-

' Matt. vii. 15.
' 1 Cor. xi. 19.
* Matt. xxiv. II.

phers, as I said before, thinks he must bear the
name of the philosophy which he follows, from
the name of the father of the particular doctrine.
So that, in consequence of these events, we
know that Jesus foreknew what would happen
after Him, as well as in consequence of many
other events which He foretold would befall
those who believed on and confessed Him, the
Christ. For all that we suffer, even when killed
by friends. He foretold would take place ; so
that it is manifest no word or act of His can be
found fault with. Wherefore we pray for you and
for all other men who hate us ; in order that you,
having repented along with us, may not blaspheme
Him who, by His works, by the mighty deeds
even now wrought through His name, by the
words He taught, by the prophecies announced
concerning Him, is the blameless, and in all things
irreproachable, Christ Jesus ; but, believing on
Him, may be saved in His second glorious ad-
vent, and may not be condemned to fire by Him."

CHAP. XXXVI. — HE PROVES THAT CHRIST IS CALLED
LORD OF HOSTS.

Then he replied, " Let these things be so as
you say — namely, that it was foretold Christ
would suffer, and be called a stone ; and after
His first appearance, in which it had been an-
nounced He would suffer, would come in glor}%
and be Judge finally of all, and eternal King
and Priest. Now show if this man be He of
whom these prophecies were made."

And I said, " As you wish, Trypho, I shall
come to these proofs which you seek in the fit-
ting place ; but now you will permit me first to
recount the prophecies, which I wish to do in
order to prove that Christ is called both God
and Lord of hosts, and Jacob, in parable by the
Holy Spirit ; and your interpreters, as God says,
are foolish, since they say that reference is made
to Solomon and not to Christ, when he bore the
ark of testimony into the temple which he built.
The Psalm of David is this : ' The earth is the
Lord's, and the fulness thereof; the world, and
all that dwell therein. He hath founded it
upon the seas, and prepared it upon the floods.
Who shall ascend into the hill of the Lord ? or
who shall stand in His holy place ? He that is
clean of hands and pure of heart : who has not
received his soul in vain, and has not sworn
guilefully to his neighbour : he shall receive
blessing from the Lord, and mercy from God
his Saviour. This is the generation of them
that seek the Lord, that seek the face of the
God of Jacob.'* Lift up your gates, ye rulers ;

* Maranus remarks from Thirlby: "As Justin wrote a little be-
fore, ' and is called Jacob in parable,' it seems to convince us thar
Justin wrote, ' thy face, O Jacob.' " [/Ihe meaning in this latter case
becomes plain, if we observe that " O Israel" is equivalent to, and
means, "O house of Jacob: " an a[>ostrophe to the Church of th«
ancient people.]

DIALOGUE WITH TRYPHO.

213

and be ye lift up, ye everlasting doors ; and the
King of glory shall come in. Who is this King
of glory? The Lord strong and mighty in
battle. Lift up your gates, ye rulers ; and be
ye lift up, ye everlasting doors ; and the King of
glory shall come in. Who is this King of glory?
The Lord of hosts, He is the King of glory.' '
Accordingly, it is shown that Solomon is not the
Lord of hosts ; but when our Christ rose from
the dead and ascended to heaven, the rulers in
heaven, under appointment of God, are com-
manded to open the gates of heaven, that He
who is King of glory may enter in, and having
ascended, may sit on the right hand of the Father
until He make the enemies His footstool, as has
been made manifest by another Psalm. For
when the rulers of heaven saw Him of uncomely
and dishonoured appearance, and inglorious, not
recognising Him, they inquired, ' Who is this
King of glory ? ' And the Holy Spirit, either
from the person of His Father, or from His own
person, answers them, ' The Lord of hosts. He
is this King of glory.' For every one will con-
fess that not one of those who presided over the
gates of the temple at Jerusalem would venture
to say concerning Solomon, though he was so
glorious a king, or concerning the ark of testi-
mony, ' Who is this King of glory ? '

CHAP. XXXVII. THE SAME IS PROVED FROM

OTHER PSALMS.

" Moreover, in the diapsalm of the forty-sixth
Psalm, reference is thus made to Christ : ' God
went up with a shout, the Lord with the sound of
a trumpet. Sing ye to our God, sing ye : sing to
our King, sing ye ; for God is King of all the
earth : sing with understanding. God has ruled
over the nations. God sits upon His holy throne.
The rulers of the nations were assembled along
with the God of Abraham, for the strong ones
of God are greatly exalted on the earth.' - And
in the ninety-eighth Psalm, the Holy Spirit
reproaches you, and predicts Him whom you do
not wish to be king to be King and Lord, both
of Samuel, and of Aaron, and of Moses, and,
in short, of all the others. And the words of the
Psalm are these : ' The Lord has reigned, let the
nations be angry : [it is] He who sits upon
the cherubim, let the earth be shaken. The Lord
is great in Zion, and He is high above all the
nations. Let them confess Thy great name, for it
is fearful and holy, and the honour of the King
loves judgment. Thou hast prepared equity ;
judgment and righteousness hast Thou performed
in Jacob. Exalt the Lord our God, and wor-
ship the footstool of His feet ; for He is holy.
Moses and Aaron among His priests, and Sam-

' Ps. xxiv.
- Ps. xlvi. 5-9.
' Selah."]

[The diapsalm is heje used for what follows the

uel among those who call upon His name. They
called (says the Scripture) on the Lord, and He
heard them. In the pillar of the cloud He spake
to them ; for ^ they kept His testimonies, and
the commandment which he gave them. O
Lord our God, Thou heardest them : O God,
Thou wert propitious to them, and [yet] taking
vengeance on all their inventions. Exalt the
Lord our God, and worship at His holy hill ; for
the Lord our God is holy.' " "♦

CHAP. XXXVIII. IT IS AN ANNOYANCE TO THE JEW

THAT CHRIST IS SAID TO BE ADORED. JUSTIN
CONFIRMS IT, HOWEVER, FROM PS. XLV.

And Trypho said, " Sir, it were good for us if
we obeyed our teachers, who laid down a law
that we should have no intercourse with any of
you, and that we should not have even any com-
munication with you on these questions. For
you utter many blasphemies, in that you seek to
persuade us that this crucified man was with
Moses and Aaron, and spoke to them in the
pillar of the cloud ; then that he became man,
was crucified, and ascended up to heaven,
and comes again to earth, and ought to be
worshipped."

Then I answered, " I know that, as the word
of God says, this great wisdom of God, the
Maker of all things, and the Almighty, is hid
from you. Wherefore, in sympathy with you, I
am striving to the utmost that you may under-
stand these matters which to you are paradoxi-
cal ; but if not, that I myself may be innocent
in the day of judgment. For you shall hear other
words which appear still more paradoxical ; but
be not confounded, nay, rather remain still more
zealous hearers and investigators, despising the
tradition of your teachers, since they are con-
victed by the Holy Spirit of inability to perceive
the truths taught by God, and of preferring to
teach their own doctrines. Accordingly, in the
forty-fourth [forty-fifth] Psalm, these words are
in like manner referred to Christ : ' My heart has
brought forth a good matter ; s l tell my works
to the King. My tongue is the pen of a ready
writer. Fairer in beauty than the sons of men :
grace is poured forth into Thy lips : therefore
hath God blessed Thee for ever. Gird Thy
sword upon Thy thigh, O mighty One. Press
on in Thy fairness and in Thy beauty, and pros-
per and reign, because of truth, and of meek-
ness, and of righteousness : and Thy right hand
shall instruct Thee marvellously. Thine arrows
are sharpened, O mighty One ; the people shall
fall under Thee ; in the heart of the enemies of
the King [the arrows are fixed]. Thy throne,
O God, is for ever and ever : a sceptre of equity

3 " For" wanting in both Codd.

< Ps. xcix.

5 [Hebrew and Greek, " a good word," i.e. the Logos.

214

DIALOGUE WITH TRYPHO.

is the sceptre of Thy kingdom. Thou hast loved
righteousness, and hast hated iniquity ; therefore
thy God ' hath anointed Thee with the oil of glad-
ness above Thy fellows. [He hath anointed
Thee] with myrrh,^ and oil, and cassia, from
Thy garments ; from the ivory palaces, whereby
they made Thee glad. Kings' daughters are in
Thy honour. The (jueen stood at Thy right
hand, clad in garments ^ embroidered with gold.
Hearken, O daughter, and behold, and incline
thine ear, and forget thy people and the house
of thy father : and the King shall desire thy
beauty ; because He is thy Lord, they shall
worship Him also. And the daughter of Tyre
[shall be there] with gifts. The rich of the
people shall entreat Thy face. All the glory of
the King's daughter [is] within, clad in embroid-
ered garments of needlework. The virgins that
follow her shall be brought to the King ; her
neighbours shall be brought unto Thee : they
shall be brought with joy and gladness : they
shall be led into the King's shrine. Instead of
thy fathers, thy sons have been born : Thou
shalt appoint them rulers over all the earth. I
shall remember Thy name in every generation :
therefore the people shall confess Thee for ever,
and for ever and ever.'

CHAP. XXXIX. THE JEWS HATE THE CHRISTIANS

"^ WHO BELIEVE THIS. HOW GREAT THE DISTINC-
TION IS BETWEEN BOTH !

" Now it is not surprising," I continued, " that
you hate us who hold these opinions, and con-
vict you of a continual hardness of heart.'' For
indeed Elijah, conversing with God concerning
you, speaks thus : ' Lord, they have slain Thy
prophets, and digged down Thine altars : and I
am left alone, and they seek my life.' And He
answers him : ' I have still seven thousand men
who have not bowed the knee to Baal.' 5 There-
fore, just as God did not inflict His anger on ac-
count of those seven thousand men, even so He
has now neither yet inflicted judgment, nor does
inflict it, knowing that daily some [of you] are
becoming disciples in the name of Christ, and
(juitting the path of error ; who are also receiv-
ing gifts, each as he is worthy, illumined through
the name of this Christ. For one receives the
spirit of understanding, another of counsel, an-
other of strength, another of healing, another of
foreknowledge, another of teaching, and another
of the fear of God."

To this Trypho said to me, " I wish j^ou knew
that you are beside yourself, talking these senti-
ments."

» Or, " God, thy God."

* CTTOKTlj.

3 Literally, " garments of gold, variegated."

* Literally, " of a hard-hearted opinion."
> I Kings .\ix. 14, 18.

And I said to him, " Listen, O friend,^ for I
am not mad or beside myself; but it was proph-
esied that, after the ascent of Christ to heaven,
He would deliver 7 us from error and give us
gifts. The words are these : ' He ascended up
on high ; He led captivity captive ; He gave
gifts to men.' * Accordingly, we who have re-
ceived gifts from Christ, who has ascended up on
high, prove from the words of prophecy that you,
'the wise in yourselves, and the men of under-
standing in your own eyes.' 9 are foolish, and
honour God and His Christ by lip only. But
we, who are instructed in the whole truth, '° hon-
our Them both in acts, and in knowledge, and
in heart, even unto death. But you hesitate to
confess that He is Christ, as the Scriptures and
the events witnessed and done in His name
prove, perhaps for this reason, lest you be perse-
cuted by the rulers, who, under the influence of
the wicked and deceitful spirit, the serpent, will
not cease putting to death and persecuting those
who confess the name of Christ until He come
again, and destroy them all, and render to each
his deserts."

And Trypho replied, "Now, then, render us
the proof that this man who you say was cru-
cified and ascended into heaven is the Christ
of God. For you have sufficiently proved by
means of the Scriptures previously quoted by
you, that it is declared in the Scriptures that
Christ must suffer, and come again with glory,
and receive the eternal kingdom over all the
nations, every kingdom being made subject to
Him : now show us that this man is He."

And I repUed, " It has been already proved,
sirs, to those who have ears, even from the facts
which have been conceded by you ; but that you
may not think me at a loss, and unable to give
proof of what you ask, as I promised, I shall do
so at a fitting place. At present, I resume the
consideration of the subject which I was dis-
cussing.

CHAP. XL. — HE RETURNS TO THE MOSAIC lAWS,
AND PROVES THAT THEY WERE FIGURES OF THE
THINGS WHICH PERTAIN TO CHRIST.

" The mystery, then, of the lamb which God
enjoined to be sacrificed as the passover, was a
type of Christ ; with whose blood, in proportion
to their faith in Him, they anoint their houses,
i.e., themselves, who believe on Him. For that
the creation which God created — to wit, Adam
— was a house for the spirit which proceeded
from God, you all can understand. And that

f> u> 0UT09. [Or, Look you, listen!]

7 Literally, carry us captive."

* Ps. Ixviii. 19.

9 Isa. V. 21.

'° Constrasting either Catholics with heretics, or Christians w ith
Jews. [Note this word Catholic, as here used in its legitimate
primitive sense.]

DIALOGUE WITH TRYPHO.

215

this injunction was temporary, I prove thus. God
does not permit the lamb of the passover to be
sacrificed in any other place than where His
name was named ; knowing that the days will
come, after the suffering of Christ, when even the
place in Jerusalem shall be given over to your
enemies, and all the offerings, in short, shall cease ;
and that lamb which was commanded to be
wholly roasted was a symbol of the suffering of
the cross which Christ would undergo. For the
lamb,' which is roasted, is roasted and dressed
up in the form of the cross. For one spit is
transfixed right through from the lower parts up
to the head, and one across the back, to which
are attached the legs of the lamb. And the two
goats which were ordered to be offered during
the fast, of which one was sent away as the scape
[goat], and the other sacrificed, were similarly
declarative of the two appearances of Christ : the
first, in which the elders of your people, and the
priests, having laid hands on Him and put Him
to death, sent Him away as the scape [goat] ; and
His second appearance, because in the same place
in Jerusalem you shall recognise Him whom you
have dishonoured, and who was an offering for
all sinners willing to repent, and keeping the
fast which Isaiah speaks of, loosening the terms ^
of the violent contracts, and keeping the other
precepts, likewise enumerated by him, and which
I have quoted,^ which those believing in Jesus
do. And further, you are aware that the offer-
ing of the two goats, which were enjoined to be
sacrificed at the fast, was not permitted to take
place similarly anywhere else, but only in Jeru-
salem.

CHAP. XLI. — THE OBLATION OF FINE FLOUR WAS
A FIGURE OF THE EUCHARIST.

" And the offering of fine flour, sirs," I said,
" which was prescribed to be presented on behalf
of those purified from leprosy, was a type of the
bread of the Eucharist, the celebration of which
our Lord Jesus Christ prescribed, in remem-
brance of the suffering which He endured on
behalf of those who are purified in soul from all
iniquity, in order that we may at the same time
thank God for having created the world, with all
things therein, for the sake of man, and for deliv-
ering us from the evil in which we were, and for
utterly overthrowing ■♦ principalities and powers by
Him who suffered according to His will. Hence
Cxod speaks by the mouth of Malachi, one of
the twelve [prophets], as I said before,5 about
the sacrifices at that time presented by you : ' I
have no pleasure in you, saith the Lord ; and I

' Some think this particularly refers to the paschallarab, others to
any lamb which is roasted.

2 Literally, " cords."

3 Chap. XV.

* Literally, " overthrowing with a perfect overthrow."
S Chap, xxviii.

will not accept your sacrifices at your hands : for,
from the rising of the sun unto the going down
of the same, My name has been glorified among
the Gentiles, and in every place incense is offered
to My name, and a pure offering : for My name
is great among the Gentiles, saith the Lord : but
ye profane it.' ^ [So] He then speaks of those
Gentiles, namely us, who in every place offer
sacrifices to Him, i.e., the bread of the Eucha-
rist, and also the cup of the Eucharist, affirming
both that we glorify His name, and that you pro-
fane [it] . The command of circumcision, again,
bidding [them] always circumcise the children
on the eighth day, was a type of the true circum-
cision, by which we are circumcised from deceit
and iniquity through Him who rose from the
dead on the first day after the Sabbath, [namely
through] our Lord Jesus Christ. For the first
day after the Sabbath, remaining the first '' of all
the days, is called, however, the eighth, accord-
ing to the number of all the days of the cycle,
and [yet] remains the first.

CHAP. XLII. — THE BELLS ON THE PRIEST'S ROBB
WERE A FIGURE OF THE APOSTLES.

" Moreover, the prescription that twelve bells ^
be attached to the [robe] of the high priest.
which hung down to the feet, was a symbol of
the twelve apostles, who depend on the power
of Christ, the eternal Priest ; and through their
voice it is that all the earth has been filled with
the glory and grace of God and of His Christ.
Wherefore David also says : ' Their sound has
gone forth into all the earth, and their words to
the ends of the world.' 9 And Isaiah speaks as
if he were personating the apostles, when they
say to Christ that they believe not in their own
report, but in the power of Him who sent them.
And so he says : ' Lord, who hath believed our
report? and to whom is the arm of the Lord
revealed? We have preached before Him as if
[He were] a child, as if a root in a dry ground.' '°
(And what follows in order of the prophecy
already quoted.") But when the passage speaks
as from the lips of many, ' We have preached
before Him,' and adds, ' as if a child,' it signifies
that the wicked shall become subject to Him,
and shall obey His command, and that all shall
become as one child. Such a thing as you may
witness in the body : although the members are
enumerated as many, all are called one, and are
a body. For, indeed, a commonwealth and a
church,'^ though many individuals in number,

* Mai. i. 10-12.
7 Or, "being the first."

5 Ex. xxviii. 33 gives no definite number of bells. Otto presumes
Justin to have confounded the bells and the gems, which were twelve
in number.
9 Ps. xix. 4.
'° Isa. liii. I, 2.
'' Chap. xiii.
12 e/cxAjjcria. Lat. vers, has ccnvcntus.

2l6

DIALOGUE WITH TRYPHO.

are in fact as one, called and addressed by one
appellation. And in short, sirs," said I, "by
enumerating all the other appointments of Moses,
I can demonstrate that they were types, and
symbols, and declarations of those things which
would happen to Christ, of those who it was
foreknown were to believe in Him, and of those
things which would also be done by Christ Him-
self But since what I have now enumerated
appears to me to be sufficient, I revert again to
the order of the discourse.'

CHAP. XLIII. HE CONCLUDES THAT THE LAW

HAD AN END IN CHRIST, WHO WAS BORN OF
THE VIRGIN.

" As, then, circumcision began with Abraham,
and the Sabbath and sacrifices and offerings and
feasts with Moses, and it has been proved they
were enjoined on account of the hardness of
your people's heart, so it was necessary, in ac-
cordance with the Father's will, that they should
have an end in Him who was born of a virgin,
of the family of Abraham and tribe of Judah,
and of David ; in Christ the Son of God, who
was proclaimed as about to come to all the world,
to 1)6 the everlasting law and the everlasting cove-
nant, even as the forementioned prophecies show.
And we, who have approached God through
Him, have received not carnal, but spiritual cir-
cumcision, which Enoch and those like him
observed. And we have received it through
baptism, since we were sinners, by God's mercy ;
and all men may equally obtain it. But since the
mystery of His birth now demands our attention,
I shall speak of it. Isaiah then asserted in regard
to the generation of Christ, that it could not
be declared by man, in words already quoted : ^
' Who shall declare His generation? for His life
is taken from the earth : for the transgressions of
my peoj)le was He led ^ to death.' ■♦ The Spirit
of prophecy thus affirmed that the generation of
Him who was to die, that we sinful men might
be healed by His stripes, was such as could not
be declared. Furthermore, that the men who
believe in Him may possess the knowledge of
the manner in which He came into the world, 5
the Spirit of prophecy by the same Isaiah fore-
told how it would happen thus : ' And the Lord
spoke again to Ahaz, saying. Ask for thyself a
sign from the Lord thy God, in the depth, or
in the height. And Ahaz said, I will not ask,
neither will I tempt the Lord. And Isaiah said.
Hear then, O house of David ; Is it a small
thing for you to contend with men, and how do
you contend with the Lord? Therefore the

' Literally, " to the discourse in order."

^ Chap. xiii.

3 Or, " was I led."

* Isa. liii. 8.

S Literally, " He wa» in the world, being born."

Lord Himself will give you a sign. Behold, the
virgin shall conceive, and shall bear a son, and
his name shall be called Immanuel. Butter and
honey shall he eat, before he knows or prefers
the evil, and chooses out the good ; ^ for before
the child knows good or ill, he rejects evil 7 by
choosing out the good. For before the child
knows how to call father or mother, he shall
receive the power of Damascus and the spoil
of Samaria in presence of the king of Assyria.
And the land shall be forsaken,^ which thou
shalt with difficulty endure in consequence of the
presence of its two kings.^ But God shall bring
on thee, and on thy people, and on the house
of thy father, days which have not yet come
upon thee since the day in which Ephraim took
away from Judah the king of Assyria.' '° Now
it is evident to all, that in the race of Abraham
according to the flesh no one has been bom of
a virgin, or is said to have been born [of a vir-
gin], save this our Christ. But since you and
your teachers venture to affirm that in the proph-
ecy of Isaiah it is not said, ' Behold, the virgin
shall conceive,' but, ' Behold, the young woman
shall conceive, and bear a son ; ' and [since] you
explain the prophecy as if [it referred] to Heze-
kiah, who was your king, I shall endeavor to
discuss shortly this point in opposition to you,
and to show that reference is made to Him who
is acknowledged by us as Christ.

CHAP. XLIV. THE JEWS IN VAIN PROMISE THEM- -j.

SELVES SALVATION, WHICH CANNOT BE OBTAINED
EXCEPT THROUGH CHRIST.

" For thus, so far as you are concerned, I
shall be found in all respects innocent, if I strive
earnestly to persuade you by bringing forward
demonstrations. But if you remain hard-hearted,
or weak in [forming] a resolution, on account
of death, which is the lot of the Christians, and
are unwilling to assent to the truth, you shall
appear as the authors of your own [evils] . And
you deceive yourselves while you fancy that, be-
cause you are the seed of Abraham after the flesh,
therefore you shall fully inherit the good things
announced to be bestowed by God through Christ.
For no one, not even of them,'' has anything to
look for, but only those who in mind are assimi-
lated to the faith of Abraham, and who have

* See Chap. l.wi.

7 Literally, "disobeys evil" {aneiOet Tronjpa). Conjectured:
oTriofltc, and aneiOei irovripCa.

8 The MSS. of Justin read, "shall be taken:" KaTaAT)'t9>i<j-cTai .
This is plainly a mistake for KaTa\ei.<j>Ori(TeTai ; but whether the mis-
take is Justin's or the transcribers', it would be difficult to say, as
Thirlby remarks.

9 The rendering of this is doubtful: literally, "from the face o!
the two kinj^s," and the words might go with " shall be forsaken."

'<^ Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may
also be translated, " in which He took away from Judah Ephraim,
even the king of Assyria."

" i.e , of Abraham's seed.

DIALOGUE WITH TRYPHO.

217

recognised all the mysteries : for I say,' that
some injunctions were laid on you in reference
to the worship of God and practice of righteous-
ness ; but some injunctions and acts were like-
wise mentioned in reference to the mystery of
Christ, on account of- the hardness of your peo-
ple's hearts. And that this is so, God makes
known in Ezekiel, [when] He said concerning
it : 'If Noah and Jacob ^ and Daniel should beg
either sons or daughters, the request would not
be granted them.' + And in Isaiah, of the very
same matter He spake thus : ' The Lord God
said, they shall both go forth and look on the
members [of the bodies] of the men that have
transgressed. For their worm shall not die, and
their fire shall not be quenched, and they shall
be a gazing-stock to all flesh.' s So that it be-
comes you to eradicate this hope from your souls,
and hasten to know in what way forgiveness of
sins, and a hope of inheriting the promised good
things, shall be yours. But there is no other
[way] than this, — to become acquainted with
this Christ, to be washed in the fountain ^ spoken
of by Isaiah for the remission of sins ; and for
the rest, to live sinless lives."

CHAP. XLV. THOSE WHO WERE RIGHTEOUS BEFORE

AND UNDER THE LAW SHALL BE SAVED BY
- CHRIST.

And Trypho said, " If I seem to interrupt
these matters, which you say must be investi-
gated, yet the question which I mean to put is
urgent. Suffer me first."

And I replied, " Ask whatever you please, as
it occurs to you ; and I shall endeavour, after
questions and answers, to resume and complete
the discourse."

Then he said, " Tell me, then, shall those who
lived according to the law given by Moses, live
in the same manner with Jacob, Enoch, and Noah,
in the resurrection of the dead, or not ? "

I replied to him, "When I quoted, sir, the
words spoken by Ezekiel, that ' even if Noah and
Daniel and Jacob were to beg sons and daugh-
ters, the request would not be granted them,'
but that each one, that is to say, shall be saved
by his own righteousness, I said also, that those
who regulated their lives by the law of Moses
would in like manner be saved. For what in the

' Justin distinguishes between such essential acts as related to
God's worship and the establishment of righteousness, and such cere-
monial observances as had a mere temporary significance. The recog-
nition of this distinction he alleges to be necessary to salvation:
necessar\- in this sense, that justification must be placed not on the
latter, but on the former; and without such recognition, a Jew would,
as Justin says, rest his hopes on his noble descent from Abraham.

2 More probably, " or on account of," etc.

3 In Bible, "Job;" Maranus prefers "Jacob," and thinks the
mention of his name very suitable to disprove the arrogant claims of
Jacob's posterity.

■* Ezek. xiv. 20.
' Isa. Ixvi. 24.

* Some refer this to Christ's baptism. See Cyprian, Adv. Jud.
I. 24. — Otto.

law of Moses is naturally good, and pious, and
righteous, and has been prescribed to be done
by those who obey it ; ^ and what was appointed
to be performed by reason of the hardness of the
people's hearts ; was similarly recorded, and done
also by those who were under the law. Since
those who did that which is universally, naturally,
and eternally good are pleasing to God, they
shall be saved through this Christ in the resur-
rection equally with those righteous men who
were before them, namely Noah, and Enoch, and
Jacob, and whoever else there be, along with
those who have known ^ this Christ, Son of God,
who was before the morning star and the moon,
and submitted to become incarnate, and be born
of this virgin of the family of David, in order
that, by this dispensation, the serpent that sinned
from the beginning, and the angels like him, may
be destroyed, and that death may be contemned,
and for ever quit, at the second coming of the
Christ Himself, those who believe in Him and
live acceptably, — and be no more : when some
are sent to be punished unceasingly into judg-
ment and condemnation of fire ; but others shall
exist in freedom from suffering, from corruption,
and from grief, and in immortality."

CHAP. XLVI. TRYPHO ASKS WHETHER A MAN WHO

KEEPS THE LAW EVEN NOW WILL BE SAVED.
JUSTIN PROVES THAT IT CONTRIBUTES NOTHING
TO RIGHTEOUSNESS.

" But if some, even now, wish to live in the
observance of the institutions given by Moses,
and yet believe in this Jesus who was crucified,
recognising Him to be the Christ of God, and
that it is given to Him to be absolute Judge of
all, and that His is the everlasting kingdom, can
they also be saved?" he inquired of me.

And I replied, " Let us consider that also to-
gether, whether one may now observe all the
Mosaic institutions."

And he answered, " No. For we know that,
as you said, it is not possible either anywhere to
sacrifice the lamb of the passover, or to offer the
goats ordered for the fast ; or, in short, [to pre-
sent] all the other offerings."

And I said, " Tell [me] then yourself, I pray,
some things which can be observed ; for you will
be persuaded that, though a man does not keep
or has not performed the eternal^ decrees, he
may assuredly be saved."

Then he replied, " To keep the Sabbath, to be
circumcised, to observe months, and to be washed
if you touch anything prohibited by Moses, or
after sexual intercourse."

And I said, " Do you think that Abraham,
Isaac, Jacob, Noah, and Job, and all the rest be-

' It, i.e., the law, or" what in the law," etc.

* Those who live after Christ.

9 " Eternal," i.e., as the Jew thinks.

2l8

DIALOGUE WITH TRYPHO.

' fore or after them equally righteous, also Sarah
the wife of Abraham, Rebekah the wife of Isaac,
Rachel the wife of Jacob, and Leah, and all the
rest of them, until the mother of Moses the faith-
ful ser\-ant, who observed none of these [stat-
utes], will be saved?"

And Trypho answered, " Were not Abraham
and his descendants circumcised? "

And I said, " I know that Abraham and his
descendants were circumcised. The reason why
circumcision was given to them I stated at length
in what has gone before ; and if what has been
said does not convince you,' let us again search
into the matter. But you are aware that, up to
Moses, no one in fact who was righteous observed
any of these rites at all of which we are talking,
or received one commandment to observe, except
that of circumcision, which began from Abraham."

And he replied, " We know it, and admit that
they are saved."

Then I returned answer, "You perceive that
God by Moses laid all such ordinances ujjon you
on account of the hardness of your people's
hearts, in order that, by the large number of them,
you might keep God continually, and in every
action, before your eyes, and never begin to act
unjustly or impiously. For He enjoined you to
place around you [a fringe] of purple dye,^ in
order that you might not forget God ; and He
commanded you to wear a phylactery,^ certain
characters, which indeed we consider holy, being
engraved on very thin parchment ; and by these
means stirring you up ^ to retain a constant re-
membrance of God : at the same time, however,
convincing you, that in your hearts you have not
even a faint remembrance of God's worship.
Yet not even so were you dissuaded from idola-
try : for in the times of Elijah, when [God] re-
counted the number of those who had not bowed
the knee to Baal, He said the number was seven
thousand ; and in Isaiah He rebukes you for
having sacrificed your children to idols. But we,
because we refuse to sacrifice to those to whom
•we were of old accustomed to sacrifice, undergo
extreme penalties, and rejoice in death, — be-
lieving that God will raise us up by His Christ,
and win make us incorruptible, and undisturbed,
and immortal ; and we know that the ordinances
imposed by reason of tlie hardness of your peo-
ple's hearts, contribute nothing to the perform-
ance of righteousness and of piety."

CHAP. XLVII. — JUSTIN COMMUNICATES WITH CHRIS-
TIANS WHO OBSERVE THE LAW. NOT A FEW
CATHOLICS DO OTHERWISE.

And Trypho again inquired, " But if some one,
knowing that this is so, after he recognises that

* Literally, " put you out of counteaance."

* Num. XV. 38.

* Deut. vi. 6.

* Literally, " importuning."

this man is Christ, and has believed in and obeys
Him, wishes, however, to observe these [institu-
tions], will he be saved?"

I said, " In my opinion, Trj'pho, such an one
will be saved, if he does not strive in every way
to persuade other men, — I mean those Gentiles
who have been circumcised from error by Christ,
to observe the same things as himself, telling
them that they will not be saved unless they do
so. This you did yourself at the commencement
of the discourse, when you declared that I would
not be saved unless I observe these institutions."

Then he replied, " Why then have you said,
' In my opinion, such an one will be saved,' un-
less there are some 5 who affirm that such will not
be saved?"

" There are such people, Trj^pho," I answered ;
" and these do not venture to have any inter-
course with or to extend hospitality to such per-
sons ; but I do not agree with them. But if
some, through weak-mindedness, wish to observe
such institutions as were given by Moses, from
which they expect some virtue, but which we
believe were appointed by reason of the hardness
of the people's hearts, along with their hope in
this Christ, and [wish to perform] the eternal
and natural acts of righteousness and piety, yet
choose to live with the Christians and the faith-
ful, as I said before, not inducing them either to
be circumcised like themselves, or to keep the
Sabbath, or to observe any other such ceremo-
nies, then I hold that we ought to join ourselves
to such, and associate with them in all things as
kinsmen and brethren. But if, Trypho," I con-
tinued, " some of your race, who say they be-
lieve in this Christ, compel those Gentiles who
believe in this Christ to live in all respects ac-
cording to the law given by Moses, or choose
not to associate so intimately with them, I in
like manner do not approve of them. But I
believe that even those, who have been per-
suaded by them to observe the legal dispensa-
tion along with their confession of God in Christ,
shall probably be saved. And I hold, further,
that such as have confessed and known this man
to be Christ, yet who have gone back from some
cause to the legal dispensation, and have denied
that this man is Christ, and have repented not be-
fore death, shall by no means be saved. Further,
I hold that those of the seed of Abraham who
live according to the law, and do not believe in
this Christ before death, shall likewise not be
saved, and especially those who have anathema-
tized and do anathematize this very Christ in the
synagogues, and everything by which they might
obtain salvation and escape the vengeance of
fire.'' For the goodness and the loving-kindness

S " Or, Are there not some," etc.

f" The text seems to be corrupt. Otto reads: " Dn •J>«ihematize
those who put their trust iu this very Christ so as to o»Viin salva-
tion," etc.

DIALOGUE WITH TRYPHO.

219

of God, and His boundless riches, hold righteous
and sinless the man who, as Ezekiel ' tells, re-
pents of sins ; and reckons sinful, unrighteous,
and impious the man who falls away from piety
and righteousness to unrighteousness and ungod-
liness. Wherefore also our Lord Jesus Christ
iaid, ' In whatsoever things I shall take you, in
these I shall judge you.' " ^

CHAP. XLVIII. BEFORE THE DIVINITY OF CHRIST

IS PROVED, HE [tRYPHO] DEMANDS THAT IT BE
SETTLED THAT HE IS CHRIST. 1

And Trypho said, " We have heard what you
think of these matters. Resume the discourse
where you left off, and bring it to an end. For
some of it appears to me to be paradoxical, and
wholly incapable of proof. For when you say
that this Christ existed as God before the ages,
then that He submitted to be born and become
man, yet that He is not man of man, this [asser-
tion] appears to me to be not merely paradoxi-
cal, but also foolish."

And I replied to this, " I know that the state-
ment does appear to be paradoxical, especially
to those of your race, who are ever unwilling to
understand or to perform the [requirements] of
God, but [ready to perform] those of your teach-
ers, as God Himself declares.^ Now assuredly,
Trypho," I continued, " [the proof] that this
man •» is the Christ of God does not fail, though
I be unable to prove that He existed formerly as
Son of the Maker of all things, being God, and
was born a man by the Virgin. But since I have
certainly proved that this man is the Christ of
God, whoever He be, even if I do not prove that
He pre-existed, and submitted to be bom a man
of like passions with us, having a body, accord-
ing to the Father's will ; in this last matter alone
is it just to say that I have erred, and not to deny
that He is the Christ, though it should appear
that He was born man of men, and [nothing
more] is proved [than this], that He has become
Christ by election. For there are some, my
friends," I said, " of our race,5 who admit that
He is Christ, while holding Him to be man of
men ; with whom I do not agree, nor would I,^
even though most of those who have [now] the
same opinions as myself should say so ; since we
were enjoined by Christ Himself to put no faith

' Ezek. xxxiii. 11-20.

2 [Comp. St. John xii. 47, 48.] Grabius thinks this taken from
the [apocryphal] Gospel according to the Hebrews. It is not in the
New or Old Testament. [Query. Is it not, rather, one of the tradi-
tional sayings preserved among early Christians ?]

3 Comp. Isa. xxix. 13.
* Or, " such a man."

5 Some read, " of your race, " referring to the Ebionites. Mara-
nus believes the reference is to the Ebionites, and supports in a long
note the reading " our," inasmuch as Justin would be more likely to
associate these Ebionites with Christians than with Jews, even though
they were heretics.

^ Langus translates: " Nor would, indeed, many who arc of the
same opinion as myself say so."

in human doctrines,^ but in those proclaimed by
the blessed prophets and taught by Himself."

CHAP. XLIX. TO THOSE WHO OBJECT THAT ELIJAH

HAS NOT YET COME, HE REPLIES THAT HE IS THE
PRECURSOR OF THE FIRST ADVENT.

And Trypho said, " Those who affirm him to
have been a man, and to have been anointed by
election, and then to have become Christ, appear
to me to speak more plausibly than you who
hold those opinions which you express. For we
all expect that Christ will be a man [born] of
men, and that Elijah when he comes will anoint
him. But if this man appear to be Christ, he
must certainly be known as man [born] of men ;
but from the circumstance that Elijah has not
yet come, I infer that this man is not He [the
Christ]."

Then I inquired of him, " Does not Scripture^
in the book of Zechariah,^ say that Elijah shall
come before the great and terrible day of the
Lord?"

And he answered, " Certainly."

"If therefore Scripture compels you to admit
that two advents of Christ were predicted to
take place, — one in which He would appear suf-
fering, and dishonoured, and without comeliness ;
but the other in which He would come glorious,
and Judge of all, as has been made manifest in
many of the fore-cited passages, — shall we not
suppose that the word of God has proclaimed
that Elijah shall be the precursor of the great
and terrible day, that is, of His second advent?"

" Certainly," he answered.

" And, accordingly, our Lord in His teaching,"
I continued, "proclaimed that this very thing
would take place, saying that Elijah would also
come. And we know that this shall take place
when our Lord Jesus Christ shall come in glory
from heaven ; whose first manifestation the Spirit
of God who was in Elijah preceded as herald in
[the person of] John, a prophet among your
nation ; after whom no other prophet appeared
among you. He cried, as he sat by the river
Jordan : ' I baptize you with water to repentance ;
but He that is stronger than I shall come, whose
shoes I am not worthy to bear : He shall baptize
you with the Holy Ghost and with fire : whose
fan is in His hand, and He will thoroughly purge
His floor, and will gather the wheat into the
barn ; but the chaff He will burn up with un-
quenchable fire.' 9 And this very prophet your
king Herod had shut up in prison ; and when
his birth-day was celebrated, and the niece '° of
the same Herod by her dancing had pleased
him, he told her to ask whatever she pleased.

^ [Note this emphatic testimony of primitive faith.]

8 Mai. iv. 5.

9 Matt. iii. 11, 12.

1° Literally, " cou-sin."

:20

DIALOGUE WITH TRYPHO.

Then the mother of the maiden instigated her
to ask the head of John, who was in prison ; and
having asked it, [Herod] sent and ordered the
head of John to be brought in on a charger.
Wherefore also our Christ said, [when He was]
on earth, to those who were affirming that Elijah
must come before Christ : ' Elijah shall come,
and restore all things ; but I say unto j^ou, that
Elijah has already come, and they knew him not,
but have done to him whatsoever they chose.' '
And it is written, ' Then the disciples understood
that He spake to them about John the Jiaptist.'"

And Trypho said, " This statement also seems
to me paradoxical ; namely, that the prophetic
Spirit of God, who was in Elijah, was • also in
John."

To this I replied, " Do you not think that the
same thing happened in the case of Joshua the
son of Nave (Nun), who succeeded to the com-
mand of the people after Moses, when Moses
was commanded to lay his hands on Joshua, and
God said to him, ' I will take of the spirit which
is in thee, and put it on him? ' " ^

And he said, " Certainly."

"As therefore," I say, "while Moses was still
among men, God took of the spirit which was
in Moses and put it on Joshua, even so God was
able to cause [the spirit] of Elijah to come upon
John ; in order that, as Christ at His first com-
ing appeared inglorious, even so the first coming
of the spirit, which remained always pure in
Elijah 3 like that of Christ, might be perceived
to be inglorious. For the Lord said He would
wage war against Amalek with concealed hand ;
and you will not deny that Amalek fell. But if
it is said that only in the glorious advent of
Christ war will be waged with Amalek, how great
will the fulfilment * of Scripture be which says,
' God will wage war against Amalek with con-
cealed hand ! ' You can perceive that the con-
cealed power of God was in Christ the crucified,
before whom demons, and all the principalities
and powers of the earth, tremble."

CHAP. L. — IT IS PROVED FROM ISAIAH THAT JOHN
IS THE PRECURSOR OF CHRIST.

And Trypho said, " You seem to me to have
come out of a great conflict with many persons
about all the points we have been searching into,
and therefore quite ready to return answers to
all questions put to you. Answer me then, first,
how you can show that there is another God be-
sides the Maker of all things ; and then you will
show, [further], that He submitted to be born
of the Virgin."

* Matt. xvii. 12.

^ Num. xi. 17, .ipoken of the seventy elders. Justin confuses what
is said here with Num. xxvii 18 and Dent, xxxiv. 9.

3 The meaning is, that no division of person took place. Elijah
remained the same after as before his spirit was shed on John.

■« Littr.illy, " fruit."

I replied, " Give me permission first of all to
quote certain passages from the prophecy of
Isaiah, which refer to the office of forerunner
discharged by John the Baptist and prophet be-
fore this our Lord Jesus Christ."

" I grant it," said he.

Then I said, " Isaiah thus foretold John's fore-
running : ' And Hezekiah said to Isaiah, Good
is the word of the Lord which He spake : Let
there be peace and righteousness in my days.' 5
And, ' Encourage the people ; ye priests, speak
to the heart of Jerusalem, and encourage her,
because her humiliation is accomplished. Her
sin is annulled ; for she has received of the Lord's
hand double for her sins. A voice of one cry-
ing in the wilderness, Prepare the ways of the
Lord ; make straight the paths of our God.
Every valley shall be filled up, and every moua-
tain and hill shall be brought low : and the
crooked shall be made straight, and the rough
way shall be plain ways ; and the glory of the
Lord thall be seen, and all fle.sh shall see the sal-
vation of God : for the Lord hath spoken it. A
voice of one saying, Cr}' ; and I said, What shall
I cry ? All flesh is grass, and all the glory of
man as the flower of grass. The grass has with-
ered, and the flower of it has fallen away ; but
the word of the Lord endureth for ever. Thou
that bringest good tidings to Zion, go up to the
high mountain ; thou that bringest good tidings
to Jerusalem, lift up thy voice with strength.
Lift ye up, be not afraid ; tell the cities of Judah,
Behold your God ! Behold, the Lord comes
with strength, and [His] arm comes with author-
ity. Behold, His reward is with Him, and His
work before Him. As a shepherd He will tend
His flock, and will gather the lambs with [His]
arm, and cheer on her that is with young. Who
has measured the water with [his] hand, and
the heaven with a span, and all the earth with
[his] fist ? Who has weighed the mountains, and
[put] the valleys into a balance? Who has
known the mind of the Lord? And who has
been His counsellor, and who shall advise Him?
Or with whom did He take counsel, and he in-
structed Him? Or who showed Him judgment?
Or who made Him to know the way of under-
standing? All the nations are reckoned as a
drop of a bucket, and as a turning of a balance,
and shall be reckoned as spittle. But Lebanon
is not sufficient to burn, nor the beasts sufficient
for a burnt-offering ; and all the nations are con-
sidered nothing, and for nothing.' " ^

CHAP. LI. — IT IS PROVED THAT THIS PROPHECY
HAS BEEN FULFILLED.

And when I ceased, Trypho said, "All the
words of the prophecy you repeat, sir, are am-

5 Tsa. xxxix. 8.
^ Isa. xl. 1-17.

DIALOGUE WITH TRYPHO.

221

biguous, and have no force in proving what you
wish to prove." Then I answered, " If the
prophets had not ceased, so that there were no
more in your nation, Trypho, after this John, it
is evident that what I say in reference to Jesus
Christ might be regarded perhaps as ambiguous.
But if John came first calhng on men to repent,
and Christ, while [John] still sat by the river
Jordan, ha/ing come, put an end to his proph-
esying and baptizing, and preached also Himself,
saying that the kingdom of heaven is at hand,
and that He must suffer many things from the
Scribes and Pharisees, and be crucified, and on
the third day rise again, and would appear again
in Jerusalem, and would again eat and drink with
His disciples ; and foretold that in the interval
between His [first and second] advent, as I pre-
viously said,' priests and false prophets would
arise in His name, which things do actually ap-
pear ; then how can they be ambiguous, when
you may be persuaded by the facts ? Moreover,
He referred to the fact that there would be no
longer in your nation any prophet, and to the
fact that men recognised how that the New Tes-
tament, which God formerly announced [His
intention of] promulgating, was then present, i.e.,
Christ Himself ; and in the following terms :
' The law and the prophets were until John the
Baptist ; from that time the kingdom of heaven
suffereth violence, and the violent take it by
force. And if you can^ receive it, he is Elijah,
who was to come. He that hath ears to hear,
let him hear.' ^

CHAP. LII. JACOB PREDICTED TVVO ADVENTS OF

CHRIST.

" And it was prophesied by Jacob the patri-
arch -♦ that there would be two advents of Christ,
and that in the first He would suffer, and that
after He came there would be neither prophet
nor king in your nation (I proceeded), and that
the nations who believed in the suffering Christ
would look for His future appearance. And for
this reason the Holy Spirit had uttered these
truths in a parable, and obscurely : for," I added,
" it is said, ' Judah, thy brethren have praised
thee : thy hands [shall be] on the neck of thine
enemies ; the sons of thy father shall worship
thee. Judah is a lion's whelp ; from the germ,
my son, thou art sprung up. Reclining, he lay
down like a lion, and like [a lion's] whelp : who
shall raise him up? A ruler shall not depart
from Judah, or a leader from his thighs, until
that which is laid up in store for him shall come ;
and he shall be the desire of nations, binding
his foal to the vine, and the foal of his ass to the

1 Chap. 3txv.

2 "Are willing."

3 Matt. xi. 12-15.

* [Gen. xlix. 5, 8, 9, 10, 11, 18, 24.
referred to by Justin.]

These texts are frequently

tendril of the vine. He shall wash his garments
in wine, and his vesture in the blood of the
grape. His eyes shall be bright with s wine, and
his teeth white like milk.' ^ Moreover, that in
your nation there never failed either prophet or
ruler, from the time when they began until the time
when this Jesus Christ appeared and suffered,
you will not venture shamelessly to assert, nor
can you prove it. For though you affirm that
Herod, after ^ whose [reign] He suffered, was
an Ashkelonite, nevertheless you admit that there
was a high priest in your nation ; so that you
then had one who presented offerings according
to the law of Moses, and observed the other
legal ceremonies ; also [you had] prophets in
succession until John, (even then, too, when
your nation was carried captive to Babylon, when
your land was ravaged by war, and the sacred
vessels carried off) ; there never failed to be a
prophet among you, who was lord, and leader,
and ruler of your nation. For the Spirit which
was in the prophets anointed your kings, and es-
tablished them. But after the manifestation and
death of our Jesus Christ in your nation, there
was and is nowhere any prophet : nay, further,
you ceased to exist under your own king, your
land was laid waste, and forsaken like a lodge
in a vineyard ; and the statement of Scripture,
in the mouth of Jacob, ' And He shall be the
desire of nations,' meant symbolically His two
advents, and that the nations would believe in
Him ; which facts you may now at length dis-
cern. For those out of all the nations who are
pious and righteous through the faith of Christ,
look for His future appearance.
©

CHAP. LIII. JACOB PREDICTED THAT CHRIST

WOULD RIDE ON AN ASS, AND ZECHARIAH CON-
FIRMS IT.

" And that expression, ' binding his foal to
the vine, and the ass's foal to the vine tendril,'
was a declaring beforehand both of the works
wrought by Him at His first advent, and also of
that belief in Him which the nations would re-
pose. For they were like an unharnessed foal,
which was not bearing a yoke on its neck, until
this Christ came, and sent His disciples to in-
struct them ; and they bore the yoke of His
word, and yielded the neck to endure all [hard-
ships], for the sake of the good things promised
by Himself, and expected by them. And truly
our Lord Jesus Christ, when He intended to go
into Jerusalem, requested His disciples to bring
Him a certain ass, along with its foal, which was
bound in an entrance of a village called Beth-
phage ; and having seated Himself on it. He

5 Or, " in comparison of."
' Gen. xlix. 8-12.

' a(j>' ov ; many translated " under whom," as if (<(>' ov. This
would be erroneous. Conjectured also i<i>vye for inadiv.

2 22

DIALOGUE WITH TRYPHO.

entered into Jerusalem. And as this was done
by Him in the manner in which it was prophe-
sied in precise terms that it would be done by
the Christ, and as the fulfilment was recognised,
it became a clear proof that He was the Christ.
And though all this happened and is proved
from Scripture, you are still hard-hearted. Nay,
it was prophesied by Zechariah, one of the
twelve [prophets], that such would take place,
in the following words : ' Rejoice greatly, daugh-
ter of Zion ; shout, and declare, daughter of
Jerusalem ; behold, thy King shall come to thee,
righteous, bringing salvation, meek, and lowly,
riding on an ass, and the foal of an ass.' ' Now,
that the Spirit of prophecy, as well as the pa-
triarch Jacob, mentioned both an ass and its
foal, which would be used by Him ; and, further,
that He, as I previously said, requested His
disciples to bring both beasts ; [this fact] was a
prediction that you of the synagogue, along with
the Gentiles, would believe in Him. For as the
unharnessed colt was a symbol of the Gentiles,
even so the harnessed ass was a symbol of your
nation. For you possess the law which was
imposed [upon you] by the prophets. More-
over, the prophet Zechariah foretold that this
same Christ would be smitten, and His disciples
scattered : which also took place. For after
His crucifixion, the disciples that accompanied
Him were dispersed, until He rose from the
dead, and persuaded them that so it had been
prophesied concerning Him, that He would
suffer; and being thus persuaded, they went
into all the world, and taught these truths.
Hence also we are strong in His faith and doc-
trine, since we have [this our] persuasion both
from the prophets, and from those who through-
out the world are seen to be worshippers of
God in the name of that crucified One. The
following is said, too, by Zechariah : ' O sword,
rise up against My Shepherd, and against the
man of My people, saith the Lord of hosts.
Smite the Shepherd, and His flock shall be
scattered.' ^

CHAP. LIV. — WHAT THE BLOOD OF THE GRAPE

SIGNIHES.

" And that expression which was committed
to writing ^ by Moses, and prophesied by the
patriarch Jacob, namely, ' He shall wash His
garments with wine, and His vesture with the
blood of the grape,' signified that He would
wash those that believe in Him with His own
blood. For the Holy Spirit called those who
receive remission of sins through Him, His gar-
ments ; amongst whom He is always present in
power, but will be manifestly present at His

' Zech. ix. 9.

- Zech. xiii. 7.

5 Literally, " inquired into."

second coming. That the Scripture mentions
the blood of the grape has been evidently de-
signed, because Christ derives blood not from
the seed of man, but from the power of God.
For as God, and not man, has produced the
blood of the vine, so also [the Scripture] has
predicted that the blood of Christ would be not
of the seed of man, but of the power of God.
But this prophecy, sirs, which I repeated, proves
that Christ is not man of men, begotten in the
ordinary course of humanity."

CHAP. LV. TRYPHO ASKS THAT CHRIST BE PROVED

GOD, BUT WITHOUT METAPHOR. JUSTIN PROM-
ISES TO DO SO.

And Trypho answered, " We shall remember
this your exposition, if you strengthen [your
solution of] this difficulty by other arguments :
but now resume the discourse, and show us that
the Spirit of prophecy admits another God be-
sides the Maker of all things, taking care not
to speak of the sun and moon, which, it is writ-
ten,'* God has given to the nations to worship
as gods ; and oftentimes the prophets, employ-
ing 5 this manner of speech, say that ' thy God
is a God of gods, and a Lord of lords,' adding
frequently, ' the great and strong and terrible
[God].' For such expressions are used, not as
if they really were gods, but because the Scrip-
ture is teaching us that the true God, who
made all things, is Lord alone of those who are
reputed gods and lords. And in order that the
Holy Spirit may convince [us] of this. He said
by the holy David, ' The gods of the nations,
reputed gods, are idols of demons, and not
gods ; ' ^ and He denounces a curse on those
who worship them."

And I replied, " I would not bring forward
these proofs, Trypho, by which I am aware
those who worship these [idols] and such like are
condemned, but such [proofs] as no one could
find any objection to. They will appear strange
to you, although you read them every day ; so
that even from this fact we ^ understand that,
because of your wickedness, God has withheld
from you the ability to discern the wisdom of
His Scriptures ; yet [there are] some excep-
tions, to whom, according to the grace of His
long-suffering, as Isaiah said, He has left a seed
of* salvation, lest your race be utterly destroyed,
like Sodom and Gomorrah. Pay attention,
therefore, to what I shall record out of the holy
Scriptures, which ^ do not need to be expounded,
but only listened to.

* Deut. iv. 19, an apparent [i.e., evident] misinterpretation of
the passage. [But .see St. John x. 33-36.]

5 Or, " misusing."

* Ps. xcvi. 5.

7 Com. reading, " you; " evidently wrong.

8 Literally, " for."

9 Two constructions, " which " referring either to Scriptures as
I whole, or to what he records from them. Last more probable.

DIALOGUE WITH TRYPHO.

2 2 '

CHAP. LVI. — GOD WHO APPEARED TO MOSES IS
DISTINGUISHED FROM GOD THE FATHER.

" Moses, then, the blessed and faithful servant
of God, declares that He who appeared to Abra-
ham under the oak in Mamre is God, sent with
the two angels in His company to judge Sodom
by Another who remains ever in the superceles-
tial places, invisible to all men, holding personal
intercourse with none, whom we believe to be
Maker and Father of all things ; for he speaks
thus : ' God appeared to him under the oak in
Mamre, as he sat at his tent-door at noontide.
And lifting up his eyes, he saw, and behold,
three men stood before him ; and when he saw
them, he ran to meet them from the door of his
tent ; and he bowed himself toward the ground,
and said ; "" (and so on ; ) ^ " ' Abraham gat
up early in the morning to the place where he
stood before the Lord : and he looked toward
Sodom and Gomorrah, and toward the adjacent
country, and beheld, and, lo, a flame went up
from the earth, like the smoke of a furnace.' "
And when I had made an end of quoting these
words, I asked them if they had understood
them.

And they said they had understood them, but
that the passages adduced brought forward no
proof that there is any other God or Lord, or
that the Holy Spirit says so, besides the Maker
of all things.

Then I replied, " I shall attempt to persuade
you, since you have understood the Scriptures,
[of the truth] of what I say, that there is, and
that there is said to be, another God and Lord
subject to 3 the Maker of all things ; who is also
called an Angel, because He announces to men
whatsoever the Maker of all things — above whom
there is no other God — wishes to announce
to them." And quoting once more the previous
passage, I asked Trypho, " Do you think that
God appeared to Abraham under the oak in
Mamre, as the Scripture asserts? "

He said, " Assuredly."

"Was He one of those three," I said, "whom
Abraham saw, and whom the Holy Spirit of
prophecy describes as men?"

He said, " No ; but God appeared to him, be-
fore the vision of the three. Then those three
whom the Scripture calls men, were angels ; two
of them sent to destroy Sodom, and one to an-
nounce the joyful tidings to Sarah, that she would
bear a son ; for which cause he was sent, and
having accomplished his errand, went away." ■♦

" How then," said I, " does the one of the
three, who was in the tent, and who said, ' I shall
return to thee hereafter, and Sarah shall have a

' Gen. xviii. i, 2.

^ Gen. xix. 27, 28; " and so on " inserted probably not by Justin,
but by some copyist, as is evident from succeeding words.
3 .Some, " besides; " but probably as abov«.
* Or, " going away, departsd."

son,' 5 appear to have returned when Sarah had
begotten a son, and to be there declared, by the
prophetic word, God ? But that you may clearly
discern what I say, listen to the words expressly
employed by Moses ; they are these : ' And Sarah
saw the son of Hagar the Egyptian bond-woman,
whom she bore to Abraham, sporting with Isaac
her son, and said to Abraham, Cast out this
bond-woman and her son; for the son of this
bond-woman shall not share the inheritance of
my son Isaac. And the matter seemed very
grievous in Abraham's sight, because of his son.
But God said to Abraham, Let it not be grievous
in thy sight because of the son, and because of the
bond-woman. In all that Sarah hath said unto
thee, hearken to her voice; for in Isaac shall
thy seed be called.'^ Have you perceived,
then, that He who said under the oak that He
would return, since He knew it would be neces-
sary to advise Abraham to do what Sarah wished
him, came back as it is written ; and is God, as
the words declare, when they so speak : ' God
said to Abraham, Let it not be grievous in thy
sight because of the son, and because of the
bond-woman?'" I inquired. And Trypho said,
" Certainly ; but you have not proved from this
that there is another God besides Him who ap-
peared to Abraham, and who also appeared to
the other patriarchs and prophets. You have
proved, however, that we were wrong in believ-
ing that the three who were in the tent with
Abraham were all angels."

I replied again, " If I could not have proved
to you from the Scriptures that one of those
three is God, and is called Angel,? because, as I
already said. He brings messages to those to
whom God the Maker of all things wishes [mes-
sages to be brought], then in regard to Him who
appeared to Abraham on earth in human form
in like manner as the two angels who came with
Him, and who was God even before the creation
of the world, it were reasonable for you to enter-
tain the same belief as is entertained by the
whole of your nation."

" Assuredly," he said, " for up to this moment
this has been our belief."

Then I replied, " Reverting to the Scriptures,
I shall endeavour to persuade you, that He who
is said to have appeared to Abraham, and to
Jacob, and to Moses, and who is called God, is
distinct from Him who made all things, — nu-
merically, I mean, not [distinct] in will. For I
affirm that He has never at any time done ** any-

5 Gen. xviii. 10.

* Gen. xxi. 9-12.'
7 Or, " Messenger." [The "Jehovah-angel" of the Pentateuch,

passim.] In the various passages in which Justin assigns the reason
for Christ being called angel or messenger, Justin uses also the verb
ayyiWio, to convey messages, to announce. The similarity between
ayyeAos and ayyeAAw cannot be retained in English, and therefore
the point of Justin's remarks is lost to the English reader.

* Some supply, " or said."

224

DIALOGUE WITH TRYPHO.

thing which He who made the world — above
whom there is no other God — has not wished
Him both to do and to engage Himself with."

And Trypho said, " Prove now that this is the
case, that we also may agree with you. For we
do not understand you to affirm that He has
done or said anything contrary to the will of the
Maker of all things."

Then I said, "The Scripture just quoted by
me will make this plain to you. It is thus : ' The
sun was risen on the earth, and Lot entered into
Segor (Zoar) ; and the Lord rained on Sodom
sulphur and fire from the Lord out of heaven,
and overthrew these cities and all the neighbour-
hood.' " '

Then the fourth of those who had remained
with Trypho said, "It ^ must therefore necessa-
rily be said that one of the two angels who went
to Sodom, and is named by Moses in the Scrip-
ture Lord, is different from Him who also is God,
and appeared to Abraham." ^

" It is not on this ground solely," I said, " that
it must be admitted absolutely that some other
one is called Lord by the Holy Spirit besides
Him who is considered Maker of all things ; not
solely [for what is said] by Moses, but also [for
what is said] by David. For there is written by
him : ' The Lord says to my Lord, Sit on My
right hand, until I make Thine enemies Thy foot-
stool,'•♦ as I have already quoted. And again,
in other words : ' Thy throne, O God, is for ever
and ever. A sceptre of equity is the sceptre of
Thy kingdom : Thou hast loved righteousness
and hated iniquity : therefore God, even Thy
God, hath anointed Thee with the oil of glad-
ness above Thy fellows.' s If, therefore, you
assert that the Holy Spirit calls some other one
God and Lord, besides the Father of all things
and His Christ, answer me ; for I undertake to
prove to you from Scriptures themselves, that
He whom the Scripture calls Lord is not one of
the two angels that went to Sodom, but He who
was with them, and is called God, that appeared
to Abraham."

And Trypho said, " Prove this ; for, as you
see, the day advances, and we are not prepared
for such perilous repHes ; since never yet have
we heard any man investigating, or searching in-
to, or proving these matters ; nor would we have
tolerated your conversation, had you not referred
everything to the Scriptures : ^ for you are very
zealous in adducing proofs from them ; and you

' Gen. xix. 23.

* Or, " We must of necessity think, that besides the one of the two
angels who came down to Sodom, and whom the Scripture by Moses
calls Lord, God Himself appeared to Abraham."

3 This pass.ige is rather confused; the translation is necessarily
free, but, it is believed, correct. Justin's friend wishes to make out
that tmo distinct individuals are called Lord or (7od in the narrative.

* Ps. ex. I.

5 Ps. xlv. 6, 7.

' [Note agam the fidelity of Justin to this principle, and the
fact that in no other way could a Jew be persuaded to listen to a
Christian. Acts xvii. ii.J

are of opinion that there is no God above the
Maker of all things."

Then I replied, " You are aware, then, that
the Scripture says, ' And the Lord said to Abra-
ham, Why did Sarah laugh, saying, Shall I truly
conceive? for I am old. Is anything impossible
with God ? At the time appointed shall I return
to thee according to the time of life, and Sarah
shall have a son.' 7 And after a little interval :
' And the men rose up from thence, and looked
towards Sodom and Gomorrah ; and Abraham
went with them, to bring them on the way. And
the Lord said, I will not conceal from Abraham,
my servant, what I do.' ^ And again, after a
little, it thus says : ' The Lord said, The cry of
Sodom and Gomorrah is great,'' and their sins
are very grievous. I will go down now, and see
whether they have done altogether according to
their cry which has come unto me ; and if not,
that I may know. And the men turned away
thence, and went to Sodom. But Abraham was
standing before the Lord ; and Abraham drew
near, and said, Wilt Thou destroy the righteous
with the wicked? ' " '° (and so on," for I do not
think fit to write over again the same words,
having written them all before, but shall of neces-
sity give those by which I established the proof
to Trypho and his companions. Then I pro-
ceeded to what follows, in which these words are
recorded:) "'And the Lord went His way as
soon as He had left communing with Abraham ;
and [Abraham] went to his place. x\nd there
came two angels to Sodom at even. And Lot
sat in the gate of Sodom ; ' '^ and what follows
until, ' But the men put forth their hands, and
pulled Lot into the house to them, and shut to the
door of the house ; ' '^ and what follows till, ' And
the angels laid hold on his hand, and on the
hand of his wife, and on the hands of his daugh-
ters, the Lord being merciful to him. And it
came to pass, when they had brought them forth
abroad, that they said, Save, save thy life. Look
not behind thee, nor stay in all the neighbour-
hood ; escape to the mountain, lest thou be taken
along with [them]. And Lot said to them, I be-
seech [Thee], O Lord, since Thy servant hath
found grace in Thy sight, and Thou hast magnified
Thy righteousness, which Thou showest towards
me in saving my life ; but I cannot escape to
the mountain, lest evil overtake me, and I die.
Behold, this city is near to flee unto, and it is
small : there I shall be safe, since it is small ;
and my soul shall live. And He said to him.
Behold, I have accepted thee "» also in this mat-

7 Gen. xviii. 13, 14.

8 Gen. xviii. 16, 17.

9 Literally, " is multiplied. "
'° Gen. xviii. 20-23.

" Comp. Note 2, p. 223.

'^ Gen. xviii. 33, xix. i.

'3 Gen. xix. 10.

>< Li(«rally, " 1 have admired thy face."

DIALOGUE WITH TRYPHO.

225

ter, so as not to destroy the city for which thou
hast spoken. Make haste to save thyself there ;
for I shall not do anything till thou be come
thither. Therefore he called the name of the
city Segor (Zoar). The sun was risen upon the
earth ; and Lot entered into Segor (Zoar) . And
the Lord rained on Sodom and Gomorrah sulphur
and fire from the Lord out of heaven ; and He
overthrew these cities, and all the neighbour-
hood.' " ' And after another pause I added :
" And now have you not perceived, my friends,
that one of the three, who is both God and Lord,
and ministers to Him who is in the heavens, is
Lord of the two angels ? For when [the angels]
proceeded to Sodom, He remained behind, and
communed with Abraham in the words recorded
by Moses ; and when He departed after the con-
versation, Abraham went back to his place. And
when he came [to Sodom], the two angels no
longer conversed with Lot, but Himself, as the
Scripture makes evident ; and He is the Lord
who received commission from the Lord who
[remains] in the heavens, i.e., the Maker of all
things, to inflict upon Sodom and Gomorrah the
[judgments] which the Scripture describes in
these terms : ' The Lord rained down upon Sodom
and Gomorrah sulphur and fire from the Lord
out of heaven.' "

CHAP. LVII. THE JEW OBJECTS, WHY IS HE SAID

TO HAVE EATEN, IF HE BE GOD? ANSWER OF
JUSTIN.

Then Trypho said when I was silent, " That
Scripture compels us to admit this, is manifest ;
but there is a matter about which we are deserv-
edly at a loss — namely, about what was said to
the effect that [the Lord] ate what was prepared
and placed before him by Abraham ; and you
would admit this."

1 answered, " It is written that they ate ; and
if we believe ^ that it is said the three ate, and not
the two alone — who were really angels, and are
nourished in the heavens, as is evident to us, even
though they are not nourished by food similar to
that which mortals use — (for, concerning the sus-
tenance of manna which supported your fathers
in the desert. Scripture speaks thus, that they
ate angels' food) : [if we believe that three ate],
then I would say that the Scripture which affirms
they ate bears the same meaning as when we
would say about fire that it has devoured all
things ; yet it is not certainly understood that
they ate, masticating with teeth and jaws. So
that not even here should we be at a loss about
anything, if we are acquainted even slightly with
figurative modes of expression, and able to rise
above them."

And Trypho said, " It is possible that [the

' Gen. xix. 16-25.

2 Literally, " hear."

question] about the mode of eating may be thus
explained : [the mode, that is to say,] in which
it is written, they took and ate what had been
prepared by Abraham : so that you may now pro-
ceed to explain to us how this God who appeared
to Abraham, and is minister to God the Maker
of all things, being born of the Virgin, became
man, of like passions with all, as you said pre-
viously."

Then I replied, " Permit me first, Trypho, to
collect some other proofs on this head, so that
you, by the large number of them, may be per-
suaded of [the truth of] it, and thereafter I shall
explain what you ask."

And he said, " Do as seems good to you ; for
I shall be thoroughly pleased."

CHAP. LVIII. THE SAME IS PROVED FROM THE

VISIONS WHICH APPEARED TO JACOB.

Then I continued, " I purpose to quote to you
Scriptures, not that I am anxious to make merely
an artful display of words ; for I possess no such
faculty, but God's grace alone has been granted
to me to the understanding of His Scriptures, of
which grace I exhort all to become partakers
freely and bounteously, in order that they may
not, through want of it,^ incur condemnation in
the judgment which God the Maker of all things
shall hold through my Lord Jesus Christ."

And Trypho said, " What you do is worthy of
the worship of God ; but you appear to me to
feign ignorance when you say that you do not
possess a store of artful words."

I again replied, " Be it so, since you think so ;
yet I am persuaded that I speak the truth. "♦ But
give me your attention, that I may now rather
adduce the remaining proofs."

" Proceed," said he.

And I continued : " It is again written by
Moses, my brethren, that He who is called God
and appeared to the patriarchs is called both
Angel and Lord, in order that from this you may
understand Him to be minister to the Father of
all things, as you have already admitted, and may
remain firm, persuaded by additional arguments.
The word of God, therefore, [recorded] by Moses,
when referring to Jacob the grandson of Abra-
ham, speaks thus : ' And it came to pass, when
the sheep conceived, that I saw them with my
eyes in the dream : And, behold, the he-goats
and the rams which leaped upon the sheep and
she-goats were spotted with white, and speckled
and sprinkled with a dun colour. And the Angel
of God said to me in the dream, Jacob, Jacob.
And I said. What is it, Lord ? And He said. Lift
up thine eyes, and see that the he-goats and rams
leaping on the sheep and she-goats are spotted

3 Literally, " for this sake." [Note here and elsewhere the
primitive rule as to the duty of all men to search the Scriptures.]
* Or, " speak otherwise."

226

DIALOGUE WITH TRYPHO.

with white, speckled, and sprinkled with a dun
colour. For I have seen what Laban doeth unto
thee. I am the God who appeared to thee in
Bethel," where thou anointedst a pillar and vowedst
a vow unto Me. Now therefore arise, and get
thee out of this land, and depart to the land
of thy birth, and I shall be with thee.^ And
again, in other words, speaking of the same Jacob,
it thus says : ' And having risen up that night, he
took the two wives, and the t\vo women-servants,
and his eleven children, and passed over the ford
Jabbok ; and he took them and went over the
brook, and sent over all his belongings. But
Jacob was left behind alone, and an Angel ^
wrestled with him until morning. And He saw
that He is not prevailing against him, and He
touched the broad part of his thigh ; and the
broad part of Jacob's thigh grew stiff while he
wrestled with Him. And He said. Let Me go,
for the day breaketh. But he said, I will not let
Thee go, except Thou bless me. And He said
to him. What is thy name ? And he said, Jacob.
And He said, Tliy name shall be called no more
Jacob, but Israel shall be thy name ; for thou
hast prevailed with God, and with men shalt be
powerful. And Jacob asked Him, and said, Tell
me Thy name. But he said. Why dost thou ask
after My name? And He blessed him there.
And Jacob called the name of that place Peniel,-*
for I saw God face to face, and my soul rejoiced.' 5
And again, in other terms, referring to the same
Jacob, it says the following : ' And Jacob came
to Luz, in the land of Canaan, which is Bethel,
he and all the people that were with him. And
there he built an altar, and called the name of
that place Bethel ; for there God appeared to
him when he fled from the face of his brother
Esau. And Deborah, Rebekah's nurse, died, and
was buried beneath Bethel under an oak : and
Jacob called the name of it The Oak of Sorrow.
And God appeared again to Jacob in Luz, when
he came out from Mesopotamia in Syria, and He
blessed him. And God said to him. Thy name
shall be no more called Jacob, but Israel shall be
thy name.' ^ He is called God, and He is and
shall be God." And when all had agreed on
these grounds, I continued : " Moreover, I con-
sider it necessary to repeat to you the words which
narrate how He who is both Angel and God and
Lord, and who appeared as a man to Abraham,
and who wrestled in human form with Jacob, was
seen by him when he fled from his brother Esau.
They are as follows : ' And Jacob went out from
the well of the oath,^ and went toward Charran.^

* Literally, " in the place of God."

2 Gen. xxxi. 10-13.

3 Some re.id, " a man."

* Literally, " the face of God."
5 Gen. xxxii. 22-30.

* Gen. XXXV. 6-10.

7 Or, " Beersheba."

» So LXX. and N. T.; Heb. " Haran.'

And he lighted on a spot, and slept there, for
the sun was set ; and he gathered of the stones
of the place, and put them under his head. And
he slept in that place ; and he dreamed, and,
behold, a ladder was set up on the earth, whose
top reached to heaven ; and the angels of God
ascended and descended upon it. And the Lord
stood y above it, and He said, I am the Lord, the
God of Abraham thy father, and of Isaac ; be not
afraid : the land whereon thou liest, to thee will
I give it, and to thy seed ; and thy seed shall be
as the dust of the earth, and shall be extended to
the west, and south, and north, and east : and in
thee, and in thy seed, shall all families of the
earth be blessed. And, behold, I am with thee,
keeping thee in every way wherein thou goest,
and will bring thee again into this land ; for I
will not leave thee, until I have done all that I
have spoken to thee of. And Jacob awaked out
of his sleep, and said. Surely the Lord is in this
place, and I knew it not. And he was afraid, and
said. How dreadful is this place ! this is none
other than the house of God, and this is the gate
of heaven. And Jacob rose up in the morning,
and took the stone which he had placed under
his head, and he set it up for a pillar, and poured
oil upon the top of it ; and Jacob called the name
of the place The House of God, and the name of
the city formerly was Ulammaus.' " '°

CHAP. LIX. GOD DISTINCT FROM THE F.-^THER

CONVERSED WITH MOSES.

When I had spoken these words, I continued :
" Permit me, further, to show you from the book
of Exodus how this same One, who is both An-
gel, and God, and Lord, and man, and who
appeared in human form to Abraham and Isaac,"
appeared in a flame of fire from the bush, and
conversed with Moses." And after they said they
would listen cheerfully, patiently, and eagerly, I
went on : " These words are in the book which
bears the title of Exodus : ' And after many
days the king of Egypt died, and the children
of Israel groaned by reason of the works ;' '^
and so on until, ' Go and gather the elders of
Israel, and thou shalt say unto them, The Lord
God of your fathers, the God of Abraham,
the God of Isaac, and the God of Jacob, hath
appeared to me, saying, I am surely beholding
you, and the things which have befallen you in
Egypt.' " '^ In addition to these words, I went
on : " Have you perceived, sirs, that this very
God whom Moses speaks of as an Angel that
talked to him in the flame of fire, declares to

9 Literally, " was set up."

1° Gen. xxviii. 10-19. [OuAomAov^. Sf/i. Luz Eng.]

'' Some conjecture " Jacob," others insert " Jacob " after " Isaac."
[Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well
as by his father.]

»2 Ex. ii. 23.

'3 Ex. iij. 16.

DIALOGUE WITH TRYPHO.

22'

Moses that He is the God of Abraham, of Isaac,
and of Jacob?"

CHAP. LX. OPINIONS OF THE JEWS WITH REGARD

TO HIM WHO APPEARED IN THE BUSH.

Then Trypho said, " We do not perceive this
from the passage quoted by you, but [only this] ,
that it was an angel who appeared in the flame
of fire, but God who conversed with Moses ; so
that there were really two persons in company
with each other, an angel and God, that ap-
peared in that vision."

I again replied, " Even if this were so, my
friends, that an angel and God were together
in the vision seen by Moses, yet, as has already
been proved to you by the passages previously
quoted, it will not be the Creator of all things
that is the God that said to Moses that He was
the God of Abraham, and the God of Isaac, and
the God of Jacob, but it will be He who has
been proved to you to have appeared to Abra-
ham, ministering to the will of the Maker of all
things, and likewise carrying into execution His
counsel in the judgment of Sodom ; so that,
even though it be as you say, that there were
two — an angel and God — he who has but the
smallest intelligence will not venture to assert
that the Maker and Father of all things, having
left all supercelestial matters, was visible on a
little portion of the earth."

And Trypho said, " Since it has been pre-
viously proved that He who is called God and
Lord, and appeared to Abraham, received from
the Lord, who is in the heavens, that which He
inflicted on the land of Sodom, even although
an angel had accompanied the God who appeared
to Moses, we shall perceive that the God who
communed with Moses from the bush was not
the Maker of all things, but He who has been
shown to have manifested Himself to Abraham
and to Isaac and to Jacob ; who also is called
and is perceived to be the Angel of God the
Maker of all things, because He publishes to
men the commands of the Father and Maker of
all things."

And I replied, " Now assuredly, Trypho, I
shall show that, in the vision of Moses, this
same One alone who is called an Angel, and who
is God, appeared to and communed with Moses.
For the Scripture says thus : ' The Angel of the
Lord appeared to him in a flame of fire from
the bush ; and he sees that the bush burns with
fire, but the bush was not consumed. And
Moses said, I will turn aside and see this great
sight, for the bush is not burnt. And when the
Lord saw that he is turning aside to behold,
the Lord called to him out of the bush.' ' In
the same manner, therefore, in which the Scrip-

• Ex. iii. a-4.

ture calls Him who appeared to Jacob in the
dream an Angel, then [says] that the same An-
gel who appeared in the dream spoke to him,^
saying, * I am the God that appeared to thee
when thou didst flee from the face of Esau thy
brother ; ' and [again] says that, in the judgment
which befell Sodom in the days of Abraham, the
Lord had inflicted the punishment ^ of the Lord
who [dwells] in the heavens ; — even so here,
the Scripture, in announcing that the Angel of
the Lord appeared to Moses, and in afterwards
declaring him to be Lord and God, speaks of the
same One, whom it declares by the many testi-
monies already quoted to be minister to God,
who is above the world, above whom there is no
other [God].

CHAP. LXI WISDOM IS BEGOTTEN OF THE FATHER,

AS FIRE FROM FIRE.

"I shall give you another testimony, my
friends," said I, " from the Scriptures, that God
begat before all creatures a Beginning,'* [who
was] a certain rational power [proceeding] from
Himself, who is called by the Holy Spirit, now
the Glory of the Lord, now the Son, again
Wisdom, again an Angel, then God, and then
Lord and Logos ; and oii another occasion He
calls Himself Captain, when He appeared in
human form to Joshua the son of Nave (Nun).
For He can be called by all those names, since
He ministers to the Father's will, and since He
was begotten of the Father by an act of will ; 5
just as we see ^ happening among ourselves :
for when we give out some word, we beget the
word ; yet not by abscission, so as to lessen the
word 7 [which remains] in us, when we give it
out : and just as we see also happening in the
case of a fire, which is not lessened when it has
kindled [another] , but remains the same ; and
that which has been kindled by it likewise ap-
pears to exist by itself, not diminishing that from
which it was kindled. The Word of Wisdom,
who is Himself this God begotten of the Father
of all things, and Word, and Wisdom, and Power,
and the Glory of the Begetter, will bear evidence
to me, when He speaks by Solomon the follow-
ing : ' If I shall declare to you what happens
daily, I shall call to mind events from everlast-
ing, and review them. The Lord made me the

2 Gen. XXXV. 7.

3 Literally, "judgment."

* Or, " in the beginning, before all creatures." [Justin's reference
to Joshua (i. 13-15) deserves special consideration; for he supposes
that the true Joshua (Jesus) was the substance, and the true " captain
of salvation," of whom this one was but a shadow (Heb. iv. 8, mar-
gin), type, and pledge. See cap. Ixii.]

5 The act of will or volition is on the part of the Father.

* Or, " Do we not see," etc.

7 The word Ad-yo?, translated "word," means both the thinking
power or reason which produces ideas and the expression of these ideas.
And Justin passes here from the one meaning to the other. When
we utter a thought, the utterance of it does not diminish the power of
thought in us, though in one sense the thought has gone away from
us.

228

DIALOGUE WITH TRYPHO.

beginning of His ways for His works. From
everlasting He established me in the beginning,
before He had made the earth, and before He
had made the deeps, before the springs of the
waters had issued forth, before the mountains
had been established. Before all the hills He
begets me. God made the country, and the
desert, and the highest inhabited places under
the sky. When He made ready the heavens,
I was along with Him, and when He set up His
throne on the winds : when He made the high
clouds strong, and the springs of the deep safe,
when He made the foundations of the earth, I
was with Him arranging. I was that in which
He rejoiced ; daily and at all times I delighted
in His countenance, because He delighted in the
finishing of the habitable world, and delighted in
the sons of men. Now, therefore, O son, hear
me. Blessed is the man who shall listen to me,
and the mortal who shall keep my ways, watch-
ing ' daily at my doors, observing the posts of
my ingoings. For my outgoings are the out-
goings of life, and [my] will has been prepared
by the Lord. But they who sin against me, tres-
pass against their own souls ; and they who hate
me love death.' ^^

CH.'VP. LXII. — THE WORDS "LET US MAKE MAN"
AGREE WITH THE TESTIMOm^ OF PROVERBS.

" And the same sentiment was expressed, my
friends, by the word of God [written] by Moses,
when it indicated to us, with regard to Him
whom it has pointed out,^ that God speaks in the
creation of man with the very same design, in
the following words : ' Let Us make man after
our image and likeness. And let them have
dominion over the fish of the sea, and over the
fowl of the heaven, and over the cattle, and over
all the earth, and over all the creeping things
that creep on the earth. And God created
man : after the image of God did He create
him ; male and female created He them. And
God blessed them, and said. Increase and mul-
tiply, and fill the earth, and have power over it.'*
And that you may not change the [force of the]
words just quoted, and repeat what your teachers
assert, — either that God said to Himself, ' Let
Us make,' just as we, when about to do some-
thing, oftentimes say to ourselves, ' Let us make ; '
or that God spoke to the elements, to wit, the
earth and other similar substances of which we
believe man was formed, ' Let Us make,' — I
shall quote again the words narrated by Moses

' The MSS. of Justin read " sleeping," but this is regarded as the
mistake of some careless transcriber.

- I'rov. viii. 21 fT.

3 Justin, since he is of opinion that the Word is the beginnint; of
the universe, thinks that by these words, " in the beginning," Moses
indicated the Word, like many other writers. Hence also he says in
Ap. i. 23, that Moses declares the Word " to be begotten first by
God." If this explanation does not satisfy, read, " with regard to Him
whom 1 have pointed out" (Maranus).

■• < itn. i. 26, 28.

himself, from which we can indisputably learn
that [Ootl] conversed with some one who was
numerically distinct from Himself, and also a
rational Being. These are the words : ' And
God said. Behold, Adam has become as one of
us, to know good and evil.' 5 In saying, there-
fore, ' as one of us,' [Moses] has declared that
[there is a certain] number of persons associated
with one another, and that they are at least two.
For I would not say that the dogma of that
heresy ^ which is said to be among you ^ is true,
or that the teachers of it can prove that [God]
spoke to angels, or that the human frame was
the workmanship of angels. But this Offspring,
which was truly brought forth from the Father,
was with the Father before all the creatures, and
the Father communed with Him ; even as the
Scripture by Solomon has made clear, that He
whom Solomon calls Wisdom, was begotten as a
Beginning before all His creatures and as Off-
spring by God, who has also declared this same
thing in the revelation made by Joshua the son
of Nave (Nun). Listen, therefore, to the fol-
lowing from the book of Joshua, that what I say
may become manifest to you ; it is this : ' And
it came to pass, when Joshua was near Jericho,
he lifted up his eyes, and sees a man standing
over against him. And Joshua approached to
Him, and said. Art thou for us, or for our ad-
versaries? And He said to him, I am Captain
of the Lord's host : now have I come. And
Joshua fell on his face on the ground, and said
to Him, Lord, what commandest Thou Thy ser-
vant? And the Lord's Captain says to Joshua,
Loose the shoes off thy feet ; for the place
whereon thou standest is holy ground. And
Jericho was shut up and fortified, and no one
went out of it. And the Lord said to Joshua,
Behold, I give into thine hand Jericho, and its
king, [and] its mighty men.' " ^

CHAP. LXIII. — IT IS PROVED THAT THIS GOD WAS
INCARNATE.

And Trypho said, " This point has been proved
to me forcibly, and by many arguments, my
friend. It remains, then, to prove that He sub-
mitted to become man by the Virgin, according
to the will of His P\ither ; and to be crucified,
and to die. Prove also clearly, that after this
He rose again and ascended to heaven."

I answered, " This, too, has been already de-

5 Gen. iii. 22.

*> Heresy or sect.

' Or, " among us." Maranus pronounces against this latter read
ing for tlie following reasons: (i.) The Jews had their own heresies
wiiich supplied many things to the Christian heresies, especially to
Menander and Saturninus. (2.) The sect which Jusliti here refutes
was of opinion that God spoke to angels. But those angels, as Me-
nander and Saturninus invented, " exhorted themselves, saying. Let
us make," etc. (3.) The expression Si.Sd<TKa\oi suits the rabbins
well. So Justin frequently calls them. (4.) Those teachers seem for
no other cause to have put the words in the angels' mouths than to
eradicate the testimony by which they proved divine persons.

8 Jokh. V. 13 ad fin., and vi. i, a.

DIALOGUE WITH TRYPHO.

229

monstrated by me in the previously quoted words
of the prophecies, my friends ; which, by recall-
ing and expounding for your sakes, I shall en-
deavour to lead you to agree with me also about
this matter. The passage, then, which Isaiah
records, ' Who shall declare His generation ? for
His life is taken away from the earth,' — does it
not appear to you to refer to One who, not hav-
ing descent from men, was said to be delivered
over to death by God for the transgressions of
the people ? — of whose blood, Moses (as I men-
tioned before), when speaking in parable, said,
that He would wash His garments in the blood
of the grape ; since His blood did not spring
from the seed of man, but from the will of God.
And then, what is said by David, ' In the splen-
dours of Thy holiness have I begotten Thee from
the womb, before the morning star.^ The Lord
hath sworn, and will not repent, Thou art a priest
for ever, after the order of Melchizedek,' ^ — does
this not declare to you'* that [He was] from
of old,5 and that the God and Father of all things
intended Him to be begotten by a human
womb? And speaking in other words, which
also have been already quoted, [he says] : 'Thy
throne, O God, is for ever and ever : a sceptre
of rectitude is the sceptre of Thy kingdom.
Thou hast loved righteousness, and hast hated
iniquity : therefore God, even thy God, hath
anointed Thee with the oil of gladness above
Thy fellows. [He hath anointed Thee] with
myrrh, and oil, and cassia from Thy garments,
from the ivory palaces, whereby they made Thee
glad. Kmgs' daughters are in Thy honour.
The queen stood at Thy right hand, clad in
garments embroidered with gold.^ Hearken,
O daughter, and behold, and incline thine ear,
and forget thy people and the house of thy
father ; and the King shall desire thy beauty :
because he is thy Lord, and thou shalt worship
Him.' 7 Therefore these words testify explicitly
that He is witnessed to by Him who established
these things,** as deserving to be worshipped, as
God and as Christ. Moreover, that the word of
God speaks to those who believe in Him as be-
ing one soul, and one synagogue, and one church,
as to a daughter ; that it thus addresses the
church which has sprung from His name and
partakes of His name (for we are all called
Christians), is distinctly proclaimed in like man-
ner in the following words, which teach us also
to forget [our] old ancestral customs, when they
speak thus : ^ ' Hearken, O daughter, and behold.

1 Isa. liii. 8.

2 Note this beautiful rendering, Ps. ex. 3.

3 Ps. ex. 4.

* Or, " to us."

5 ayiaBey; in Lat. vers, anttguitus, which Maranus prefers.

6 Literally, " garments of gold, variegated."
1 Ps. xlv. 6-1 1.

' The ineamation, ete.
9 " Being so," literally.

and incline thine ear ; forget thy people and the
house of thy father, and the King shall desire
thy beauty : because He is thy Lord, and thou
shalt worship Him.' "

CHAP. LXIV. JUSTIN ADDUCES OTHER PROOFS TO

THE JEW, WHO DENIES THAT HE NEEDS THIS
CHRIST.

Here Trypho said, " Let Him be recognised
as Lord and Christ and God, as the Scriptures
declare, by you of the Gentiles, who have from
His name been all called Christians ; but we who
are servants of God that made this same [Christ] ,
do not require to confess or worship Him."

To this I replied, " If I were to be quarrel-
some and light-minded like you, Trypho, I would
no longer continue to converse with you, since
you are prepared not to understand what has
been said, but only to return some captious
answer ; '° but now, since I fear the judgment of
God, I do not state an untimely opinion con-
cerning any one of your nation, as to whether
or not some of them may be saved by the grace
of the Lord of Sabaoth. Therefore, although
you act wrongfully, I shall continue to reply to
any proposition you shall bring forward, and
to any contradiction which you make ; and, in
fact, I do the very same to all men of every
nation, who wish to examine along with me, or
make inquiry at me, regarding this subject.
Accordingly, if you had bestowed attention on
the Scriptures previously quoted by me, you
would already have understood, that those who
are saved of your own nation are saved through
this " [man], and partake of His lot; and you
would not certainly have asked me about this
matter. I shall again repeat the words of David
previously quoted by me, and beg of you to
comprehend them, and not to act wrongfully,
and stir each other up to give merely some con-
tradiction. The words which David speaks,
then, are these : 'The Lord has reigned ; let the
nations be angry : [it is] He who sits upon the
cherubim ; let the earth be shaken. The Lord
is great in Zion ; and He is high above all the
nations. Let them confess Thy great name, for
it is fearful and holy ; and the honour of the
king loves judgment. Thou hast prepared
equity ; judgment and righteousness hast Thou
performed in Jacob. Exalt the Lord our God,
and worship the footstool of His feet ; for He
is holy. Moses and Aaron among His priests,
and Samuel among them that call upon His
name ; they called on the Lord, and He heard
them. In the pillar of the clo]jd He spake to
them ; for they kept His testimonies and His
commandments which He gave them.' '^ And

'° Literally, " but only sharpen yoiuselves to say something."
" [Or, "this one."]
'2 Ps. xeix. 1-7.

230

DIALOGUE WITH TRYPHO.

from the other words of David, also previously
(juoted, which you foolishly afifirm refer to Solo-
mon, [because] inscribed for Solomon, it can
be proved that they do not refer to Solomon,
and that this [Christ] existed before the sun,
and that those of your nation who are saved
shall be saved through Him. [The words] are
these : ' O God, give Thy judgment to the king,
and Thy righteousness unto the king's son. He
shall judge ' Thy people with righteousness, and
Thy poor with judgment. The mountains shall
take up peace to the people, and the little hills
righteousness. He shall judge the poor of the
people, and shall save the children of the needy,
and shall abase the slanderer : and He shall
co-endure with the sun, and before the moon
unto all generations ; ' and so on until, ' His
name endureth before the sun, and all tribes of
the earth shall be blessed in Him. All nations
shall call Him blessed. Blessed be the Lord,
the God of Israel, who only doeth wondrous
things : and blessed be His glorious name for
ever and ever : and the whole earth shall be
filled with His glory. Amen, Amen.'^ And
you remember from other words also spoken by
David, and which I have mentioned before, how
it is declared that He would come forth from
the highest heavens, and again return to the
same places, in order that you may recognise
Him as God coming forth from above, and man
living among men ; and [how it is declared]
that He will again appear, and they who pierced
Him shall see Him, and shall bewail Him.
[The words] are these : ' The heavens declare
the glory of God, and the firmament showeth
His handiwork. Day unto day uttereth speech,
and night unto night showeth knowledge. They
are not speeches or words whose voices are
heard. Their sound has gone out through all the
earth, and their words to the ends of the world.
In the sun has he set his habitation ; and he, like
a bridegroom going forth from his chamber, will
rejoice as a giant to run his race : from the
highest heaven is his going forth, and he returns
to the highest heaven, and there is not one who
shall be hidden from his heat.' " 3

CHAP. LXV. THE JEW OBJECTS THAT GOD DOES

NOT GIVE HIS GLORY TO ANOTHER. JUSTIN EX-
PLAINS THE PASSAGE.

And Trypho said, " Being shaken * by so many
Scriptures, I know not what to say about the Scrip-
ture which Isaiah writes, in which God says that
He gives not His glory to another, speaking thus :
' I am the Lord God ; this is my name ; my glory
will I not give to another, nor my virtues.' " 5

' Or, " to judge," as in chap, xxxiv.

* Ps. Ixxii. I, etc
3 Ps. xix. 1-6.

* Literally, " importuned."
i Isa. xlii. 8.

And I answered, " If you spoke these words,
Trypho, and then kept silence in simplicity and
with no ill intent, neither repeating what goes
before nor adding what comes after, }-ou must
be forgiven ; but if [you have done so] because
you imagined that you could throw doubt on the
passage, in order that I might say the Scriptures
contradicted each other, you have erred. But
I shall not venture to suppose or to say such
a thing ; and if a Scripture which appears to be
of such a kind be brought forward, and if there
be a pretext [for saying] that it is contrary [to
some other], since I am entirely convinced that
no Scripture contradicts another, I shall admit
rather that I do not understand what is recorded,
and shall strive to persuade those who imagine
that the Scriptures are contradictory, to be
rather of the same opinion as myself. With
what intent, then, you have brought forward the
difficulty, God knows. But I shall remind you
of what the passage says, in order that you may
recognise even from this very [place] that God
gives glory to His Christ alone. And I shall
take up some short passages, sirs, those which
are in connection with what has been said by
Trypho, and those which are also joined on in
consecutive order. For I will not repeat those
of another section, but those which are joined
together in one. Do you also give me your
attention. [The words] are these : ' Thus saith
the Lord, the God that created the heavens,
and made ^ them fast, that established the earth,
and that which is in it ; and gave breath to the
people upon it, and spirit to them who walk
therein : I the Lord God have called Thee in
righteousness, and will hold Thine hand, and
will strengthen Thee ; and I have given Thee
for a covenant of the people, for a light of the
Gentiles, to open the eyes of the blind, to bring
out them that are bound from the chains, and
those who sit in darkness from the prison-house.
I am the Lord God ; this is my name : my glory
will I not give to another, nor my virtues to
graven images. Behold, the former things are
come to pass ; new things which I announce,
and before they are announced they are made
manifest to you. Sing unto the Lord a new
song : His sovereignty [is] from the end of the
earth. [Sing], ye who descend into the sea,
and continually sail ^ [on it] ; ye islands, and
inhabitants thereof. Rejoice, O wilderness, and
the villages thereof, and the houses ; and the
inhabitants of Cedar shall rejoice, and the in-
habitants of the rock shall cry aloud from the
top of the mountains : they shall give glory to
God ; they shall publish His virtues among the
islands. The Lord God of hosts shall go forth,
He shall destroy war utterly, He shall stir up

* Literally, " fixed." ^

7 Or, " ye islands which sail on it; " or without " continually.'

DIALOGUE WITH TRYPHO.

231

zeal, and He shall cry aloud to the enemies
with strength.' " ' And when I repeated this, I
said to them, " Have you perceived, my friends,
that God says He will give Him whom He has
established as a light of the Gentiles, glory, and
to no other ; and not, as Trypho said, that God
was retaining the glory to Himself? "

Then Trypho answered, " We have perceived
this also ; pass on therefore to the remainder of
the discourse."

CHAP. LXVI. HE PROVES FROM ISAIAH THAT GOD

WAS BORN FROM A VIRGIN.

And I, resuming the discourse where I had
left off 2 at a previous stage, when proving that
He was born of a virgin, and that His birth of
a virgin had been predicted by Isaiah, quoted
again the same prophecy. It is as follows :
' And the Lord spoke again to Ahaz, saying,
Ask for thyself a sign from the Lord thy God,
in the depth or in the height. And Ahaz said,
I will not ask, neither will I tempt the Lord.
And Isaiah said. Hear then, O house of David ;
Is it no small thing for you to contend with
men ? And how do you contend with the Lord ?
Therefore the Lord Himself will give you a
sign ; Behold, the virgin shall conceive, and
shall bear a son, and they shall call his name
Immanuel. Butter and honey shall he eat ;
before he knows or prefers the evil he will
choose out the good. For before the child
knows ill or good, he rejects evil by choosing
out the good. For before the child knows how
to call father or mother, he shall receive the
power of Damascus, and the spoil of Samaria,
in presence of the king of Assyria. And the
land shall be forsaken, which ^ thou shalt with
difficulty endure in consequence of the presence
of its two kings. But God shall bring on thee,
and on thy people, and on the house of thy
father, days which have not yet come upon thee
since the day in which Ephraim took away from
Judah the king of Assyria.' " ^ And I continued :
" Now it is evident to all, that in the race of
Abraham according to the flesh no one has been
bora of a virgin, or is said to have been born
[of a virgin], save this our Christ."

\CHAP. LXVII. — TRYPHO COMPARES JESUS WITH

^ PERSEUS; AND WOULD PREFER [tO SAY] THAT

HE WAS ELECTED [tO BE CHRIST] ON ACCOUNT

OF OBSERVANCE OF THE LAW. JUSTIN SPEAKS OF

THE LAW AS FORMERLY.

And Trypho answered, " The Scripture has not,
'Behold, the virgin shall conceive, and bear a

' Isa. xlii. 5-13.

^ Chap, xliii.

3 riv, which is in chap, xliii., is here omitted, but ought to be
inserted without doubt.

■♦ Isa. vii. 10-17, with Isa. viii. 4 inserted between vers. 16 and
17-

son,' but, ' Behold, the young woman shall con-
ceive, and bear a son,' and so on, as you quoted.
But the whole prophecy refers to Hezekiah, and
it is proved that it was fulfilled in him, according
to the terms of this prophecy. Moreover, in the
fables of those who are called Greeks, it is written
that Perseus was begotten of Danae, who was a
virgin ; he who was called among them Zeus hav-
ing descended on her in the form of a golden
shower. And you ought to feel ashamed when
you make assertions similar to theirs, and rather
[should] say that this Jesus was born man of
men. And if you prove from the Scriptures that
He is the Christ, and that on account of having
led a life conformed to the law, and perfect. He
deserved the honour of being elected to be
Christ, [it is well] ; but do not venture to tell
monstrous phenomena, lest you be convicted
of talking foolishly like the Greeks."

Then I said to this, " Trypho, I wish to per-
suade you, and all men in short, of this, that
even though you talk worse things in ridicule
and in jest, you will not move me from my fixed
design ; but I shall always adduce from the words
which you think can be brought forward [by
you] as proof [of your own views], the demon-
stration of what I have stated along with the tes-
timony of the Scriptures. You are not, however,
acting fairly or truthfully in attempting to undo
those things in which there has been constantly
agreement between us ; namely, that certain
commands were instituted by Moses on account
of the hardness of your people's hearts. For
you said that, by reason of His living conforma-
bly to law. He was elected and became Christ,
if indeed He were proved to be so."

And Trypho said, " You admitted 5 to us that
He was both circumcised, and observed the
other legal ceremonies ordained by Moses."

And I replied, " I have admitted it, and do
admit it : yet I have admitted that He endured
all these not as if He were justified by them, but
completing the dispensation which His Father,
the Maker of all things, and Lord and God,
wished Him [to complete]. For I admit that
He endured crucifixion and death, and the in-
carnation, and the suffering of as many afflic-
tions as your nation put upon Him. But since
again you dissent from that to which you but
lately assented, Trypho, answer me : Are those
righteous patriarchs who lived before Moses,
who observed none of those [ordinances] which,
the Scripture shows, received the commence-
ment of [their] institution from Moses, saved,
[and have they attained to] the inheritance of
the blessed?"

S We have not seen that Justin admitted this; but it is not to be
supposed that the passage where he did admit it has been lost, as
Perionius suspected; for sometimes Justin refers to passages at other
places, which he did not relate in their own place. — Maranus.

232

DIALOGUE WITH TRYPHO.

And Tn-pho said, "The Scriptures compel
me to admit it."

" Likewise I again ask you," said I, " did God
enjoin your fathers to present the offerings and
sacrifices because He had need of them, or be-
cause of the hardness of their hearts and ten-
dency to idolatry?"

"The latter," said he, "the Scriptures in like
manner compel us to admit."

" Likewise," said I, "did not the Scriptures
predict that God promised to dispense a new
covenant besides that which [was dispensed] in
the mountain Horeb?"

This, too, he replied, had been predicted.

Then I said again, "Was not the old cove-
nant laid on your fathers with fear and trembling,
so that they could not give ear to God?"

He admitted it.

"What then?" said I: "God promised that
there would be another covenant, not like that
old one, and said that it would be laid on them
without fear, and trembling, and lightnings, and
that it would be such as to show what kind of
commands and deeds God knows to be eternal
and suited to every nation, and what command-
ments He has given, suiting them to the hard-
ness of your people's hearts, as He exclaims also
by the prophets."

" To this also," said he, " those who are lovers
of truth and not lovers of strife must assuredly
assent."

Then I replied, " I know not how you speak
of persons very fond of strife, [since] you your-
self oftentimes were plainly acting in this very
manner, frequently contradicting what you had
agreed to."

CHAP. LXVIII. — HE COMPLAINS OF THE OBSTINACY
OF TRYPHO ; HE ANSWERS HIS OBJECTION ; HE
CONVICTS THE JEWS OF BAD FAITH.

And Trypho said, "You endeavour to prove
an incredible and well-nigh impossible thing ;
[namely], that God endured to be born and be-
come man."

" If I undertook," said I, " to prove this by
doctrines or arguments of man, you should not
bear with me. But if I quote frequently Scrip-
tures, and so many of them, referring to this
point, and ask you to comprehend them, you
are hard-hearted in the recognition of the mind
and will of God. But if you wish to remain for
ever so, I would not be injured at all ; and
for ever retaining the same [opinions] which I
had before I met with you, I shall leave you."

And Trypho said, " Look, my friend, you made
yourself master of these [truths] with much
labour and toil.' And we accordingly must
diligendy scrutinize all that we meet with, in

■ [Note the courteous admission of Trypho, and the consent of
both parties to the duty of searching the Scriptures.]

order to give our assent to those things which
the Scriptures compel us [to believe]."

Then I said to this, " I do not ask you not to
strive earnestly by all means, in making an in-
vestigation of the matters inquired into ; but [I
ask you], when you have nothing to say, not to
contradict those things which you said you had
admitted."

And Trypho said, " So we shall endeavour to
do."

I continued again : " In addition to the ques-
tions I have just now put to you, I wish to put
more : for by means of these questions I shall
strive to bring the discourse to a speedy termi-
nation."

And Trypho said, " Ask the questions."

Then I said, " Do you think that any other
one is said to be worthy of worship and called
Lord and God in the Scriptures, except the
Maker of all, and Christ, who by so many Scrip-
tures was proved to you to have become man?"

And Trypho replied, " How can we admit this,
when we have instituted so great an inquir}' as
to whether there is any other than the Father
alone?"

Then I again said, " I must ask you this also,
that I may know whether or not you are of a
different opinion from that which you admitted
some time ago." ^

He replied, " It is not, sir."

Then again I, " Since you certainly admit
these things, and since Scripture says, ' Who
shall declare His generation ? ' ought you not
now to suppose that He is not the seed of a
human race? "

And Trypho said, " How then does the Word
say to David, that out of his loins God shall take
to Himself a Son, and shall establish His kingdom,
and shall set Him on the throne of His glory? "

And I said, " Trypho, if the prophecy which
Isaiah uttered, " Behold, the virgin shall con-
ceive,' is said not to the house of David, but to
another house of the twelve tribes, perhaps the
matter would have some difficulty ; but since
this prophecy refers to the house of David, Isaiah
has explained how that which was spoken by God
to David in mystery would take place. But per-
haps you are not aware of this, my friends, that
there were many sayings written obscurely, or
parabolically, or mysteriously, and symbolical
actions, which the prophets who lived after the
persons who said or did them expounded."

" Assuredly," said Trypho.

" If, therefore, I shall show that this prophecy
of Isaiah refers to our Christ, and not to Heze-
kiah, as you say, shall I not in this matter, too,
compel you not to believe your teachers, who
venture to assert that the explanation which your

* Tf«s : Vulg. vofia 8«<j>, vitioie. — Onxx

DIALOGUE WITH TRYPHO.

233

seventy elders that were with Ptolemy the king
of the Egyptians gave, is untrue in certain re-
spects ? For some statements in the Scriptures,
which appear explicitly to convict them of a
foolish and vain opinion, these they venture to
assert have not been so written. But other state-
ments, which they fancy they can distort and
harmonize with human actions,' these, they say,
refer not to this Jesus Christ of ours, but to him
of whom they are pleased to explain them.
Thus, for instance, they have taught you that
this Scripture which we are now discussing refers
to Hezekiah, in which, as I promised, I shall
show they are wrong. And since they are com-
pelled, they agree that some Scriptures which we
mention to them, and which expressly prove that
Christ was to suffer, to be worshipped, and [to
be called] God, and which I have already recited
to you, do refer indeed to Christ, but they ven-
ture to assert that this man is not Christ. But
they admit that He will come to suffer, and to
reign, and to be worshipped, and to be God ; ^
and this opinion I shall in like manner show to
be ridiculous and silly. But since I am pressed
to answer first to what was said by you in jest, I
shall make answer to it, and shall afterwards give
replies to what follows.

CHAP. LXIX. THE DEVIL, SINCE HE EMULATES

THE TRUTH, HAS INVENTED FABLES ABOUT BAC-
CHUS, HERCULES, AND ^SCULAPIUS.

" Be well assured, then, Trypho," I continued,
" that I am established in the knowledge of and
faith in the Scriptures by those counterfeits which
he who is called the devil is said to have per-
formed among the Greeks ; just as some were
wrought by the Magi in Egypt, and others by the
false prophets in Elijah's days. For when they
tell that Bacchus, son of Jupiter, was begotten by
[Jupiter's] intercourse with Semele, and that he
was the discoverer of the vine ; and when they
relate, that being torn in pieces, and having died,
he rose again, and ascended to heaven ; and
when they introduce wine ^ into his mysteries,
do I not perceive that [the devil] has imitated
the prophecy announced by the patriarch Jacob,
and recorded by Moses? And when they tell
that Hercules was strong, and travelled over all
the world, and was begotten by Jove of Alcmene,
and ascended to heaven when he died, do I not
perceive that the Scripture which speaks of
Christ, ' strong as a giant to run his race,' "♦ has
been in like manner imitated? And when he
[the devil] brings forward ^sculapius as the
raiser of the dead and healer of all diseases, may
I not say that in this matter likewise he has

' The text is corrupt, and various emendations have been proposed.

* Or, " and to be worshipped as God."

3 Or, " an ass." The ass was sacred to Bacchus; and many fluctu-
ate between oivov and ofok.

* Ps. xix. 5.

imitated the prophecies about Christ ? But since
I have not quoted to you such Scripture as tells
that Christ will do these things, I must neces-
sarily remind you of one such : from which you
can understand, how that to those destitute of a
knowledge of God, I mean the Gentiles, who,
' having eyes, saw not, and having a heart, under-
stood not,' worshipping the images of wood,
[how even to them] Scripture prophesied that
they would renounce these [vanities], and hope
in this Christ. It is thus written : ' Rejoice,
thirsty wilderness : let the wilderness be glad,
and blossom as the lily : the deserts of the Jor-
dan shall both blossom and be glad : and the
glory of Lebanon was given to it, and the honour
of Carmel. And my people shall see the exal-
tation of the Lord, and the glory of God. Be
strong, ye careless hands and enfeebled knees.
Be comforted, ye faint in soul : be strong, fear
not. Behold, our God gives, and will give, re-
tributive judgment. He shall come and save us.
Then the eyes of the blind shall be opened, and
the ears of the deaf shall hear. Then the lame
shall leap as an hart, and the tongue of the stam-
merers shall be distinct : for water has broken
forth in the wilderness, and a valley in the thirsty
land ; and the parched ground shall become
pools, and a spring of water shall [rise up] in
the thirsty land.' 5 The spring of living water
which gushed forth from God in the land desti-
tute of the knowledge of God, namely the land
of the Gentiles, was this Christ, who also ap-
peared in your nation, and healed those who
were maimed, and deaf, and lame in body from
their birth, causing them to leap, to hear, and to
see, by His word. And having raised the dead,
and causing them to live, by His deeds He com-
pelled the men who lived at that time to recog-
nise Him. But though they saw such works,
they asserted it was magical art. For they dared
to call Him a magician, and a deceiver of the
people. Yet He wrought such works, and per-
suaded those who were [destined to] believe on
Him ; for even if any one be labouring under a
defect of body, yet be an observer of the doc-
trines delivered by Him, He shall raise him up
at His second advent perfectly sound, after He
has made him immortal, and incorruptible, and
free from grief.

CHAP. LXX. so ALSO THE MYSTERIES OF MITHRAS

ARE DISTORTED FROM THE PROPHECIES OF
DANIEL AND ISAIAH.

"And when those who record the mysteries
of Mithras say that he was begotten of a rock,
and call the place where those who believe in
him are initiated a cave, do I not perceive here
that the utterance of Daniel, that a stone with-

J Isa. XXXV. 1-7.

234

DIALOGUE WITH TRYPHO.

out hands was cut out of a great mountain, has
been imitated by them, and that they have at-
tempted likewise to imitate the whole of Isaiah's'
words ?^ For they^ contrived that the words of
righteousness be quoted also by them.^ But I
must repeat to you the words of Isaiah referred
to, in order that from them you may know that
these things are so. They are these : ' Hear, ye
that are far off, what I have done ; those that are
near shall know my might. The sinners in Zion
are remo\'ed ; trembling shall seize the impious.
^Vho shall announce to you the everlasting place ?
The man who walks in righteousness, speaks in
the right way, hates sin and unrighteousness,
and keeps his hands pure from bribes, stops the
ears from hearing the unjust judgment of blood,
closes the eyes from seeing unrighteousness : he
shall dwell in the lofty cave of the strong rock.
Bread shall be given to him, and his water [shall
be] sure. Ye shall see the King with glory, and
your eyes shall look far off. Your soul shall
pursue diligently the fear of the Lord. Where
is the scribe ? where are the counsellors ? where
is he that numbers those who are nourished, —
the small and great people ? with whom they did
not take counsel, nor knew the depth of the
voices, so that they heard not. The people who
are become depreciated, and there is no under-
standing in him who hears.' 5 Now it is evident,
that in this prophecy [allusion is made] to the
bread which our Christ gave us to eat,*^ in re-
membrance of His being made flesh for the sake
of His believers, for whom also He suffered ;
and to the cup which He gave us to drink,^ in
remembrance of His own blood, with giving of
thanks. And this prophecy proves that we shall
behold this very King with glory ; and the very
terms of the prophecy declare loudly, that the
people foreknown to believe in Him were fore-
known to pursue diligently the fear of the Lord.
Moreover, these Scriptures are equally explicit
in saying, that those who are reputed to know
the writings of the Scriptures, and who hear the
prophecies, have no understanding. And when
I hear, Trypho," said I, " that Perseus was be-

' The text here has toOto noiricrai. ofiotiof . Maranus suggests
'Haaiov for Ti-oiijo-ai ; and so we have translated.

^ Justin says that the priests of Mithras imitated all the words of
Isaiah about to be quoted; and to prove it, is content with a single
example, namely, the precepts of righteousness, which they were wont
to relate to him, as in these words of Isaiah: " He who walks in
righteousness," etc. Justin omitted many other passages, as easy and
obvious. P'or since Mithras is the same as fire, it manifestly answers
to the fire of which Isaiah speaks. And since Justin reminded them
who are initiated, that they are said to be initiated by Mithras him-
self, it was not necessary to remind them that the words of Isaiah are
imitated in this: "You shall see the King with glory." Bread and
water are referred to by Isaiah: so also in these mysteries of Mithras,
Justin testifies that bread and a cup of water are placed before them
(Apol. i.). — Maranus.

^ i.e., the devils.

* i.e., the priests of Mithras.
5 Isa. .Yxxiii. 13-19.

* Literally, " to do," noielv. [The horrible charge of banqueting
on blood, etc., constantly repeated against Christians, was probably
based on the Eucharist. See Kaye's Illustrations from Tatian,
Athenagorus, and Tlieoph. Antiocli., cap. ix. p. 153.]

gotten of a virgin, I understand that the deceiv-
ing serpent counterfeited also this.

CHAP. LXXI. THE JEWS REJECT THE INTERPRETA-
TION OF THE LXX., FROM WHICH, MOREOVER,
THEY HAVE TAKEN AWAY SOME PASSAGF„S.

" But I am far from putting reliance in your
teachers, who refuse to admit that the interpre-
tation made by the seventy elders who were with
Ptolemy [king] of the Egyptians is a correct
one ; and they attempt to frame another. And
I wish you to observe, that they have altogether
taken away many Scriptures from the translations
effected by those seventy elders who were with
Ptolemy, and by which this very man who was
crucified is proved to have been set forth ex-
pressly as God, and man, and as being crucified,
and as dying ; but since I am aware that this is
denied by all of your nation, I do not address
myself to these points, but I proceed ^ to carry
on my discussions by means of those passages
which are still admitted by you. For you assent
to those which I have brought before your atten-
tion, except that you contradict the statement,
' Behold, the virgin shall conceive,' and say it
ought to be read, ' Behold, the young woman
shall conceive.' And I promised to prove that
the prophecy referred, not, as you were taught,
to Hezekiah, but to this Christ of mine : and now
I shall go to the proof."

Here Trypho remarked, " We ask you first of
all to tell us some of the Scriptures which you
allege have been completely cancelled."

CHAP, LXXII. PASSAGES HAVE BEEN REMOVED

BY THE JEWS FROM ESDRAS AND JEREMIAH.

And I said, " I shall do as you please. From
the statements, then, which Esdras made in refer-
ence to the law of the passover, they have taken
away the following : ' And Esdras said to the
people, This passover is our Saviour and our ref-
uge. And if you have understood, and your
heart has taken it in, that we shall humble Him
on a standard, and^ thereafter hope in Him,
then this place shall not be forsaken for ever,
says the God of hosts. But if you will not be-
lieve Him, and will not listen to His declaration,
you shall be a laughing-stock to the nations.' ''
And from the sayings of Jeremiah they have cut
out the following : ' I [was] like a lamb that is
brought to the slaughter : they devised a device
against me, saying, Come, let us lay on wood on
His bread, and let us blot Him out from the land
of the living ; and His name shall no more be
remembered.' '° And since this passage from the
sayings of Jeremiah is still written in some copies

7 Or, "profess."
' Or, " even if we."

9 It is not known where this passage comes from.
'° Jer. xi. 19.

DIALOGUE WITH TRYPHO.

235

[of the Scriptures] in the synagogues of the
Jews (for it is only a short time since they were
cut out), and since from these words it is demon-
strated that the Jews deliberated about the Christ
Himself, to crucify and put Him to death, He
Himself is both declared to be led as a sheep to
the slaughter, as was predicted by Isaiah, and
is here represented as a harmless lamb ; but
being in a difficulty about them, they give them-
selves over to blasphemy. And again, from the
sayings of the same Jeremiah these have been
cut out : ' The Lord God remembered His dead
people of Israel who lay in the graves ; and He
descended to preach to them His own salva-
tion.' '

CHAP. LXXIII. [the words] "FROM THE WOOD"

HAVE BEEN CUT OUT OF PS. XCVI.

"And from the ninety-fifth (ninety-sixth)
Psalm they have taken away this short saying of
the words of David : ' From the wood.' ^ For
when the passage said, ' Tell ye among the na-
tions, the Lord hath reigned from the wood,' they
have left, ' Tell ye among the nations, the Lord
hath reigned.' Now no one of your people has
ever been said to have reigned as God and Lord
among the nations, with the exception of Him
only who was crucified, of whom also the Holy
Spirit affirms in the same Psalm that He was
raised again, and freed from [the grave] , declar-
ing that there is none like Him among the gods
of the nations : for they are idols of demons. But
I shall repeat the whole Psalm to you, that you
may perceive what has been said. It is thus :
' Sing unto the Lord a new song ; sing unto the
Lord, all the earth. Sing unto the Lord, and bless
His name ; show forth His salvation from day to
day. Declare His glory among the nations, His
wonders among all people. For the Lord is great,
and greatly to be praised : He is to be feared above
all the gods. For all the gods of the nations are
demons but the Lord made the heavens. Con-
fession and beauty are in His presence ; holiness
and magnificence are in His sanctuary. Bring
to the Lord, O ye countries of the nations, bring
to the Lord glory and honour, bring to the Lord
glory in His name. Take sacrifices, and go into
His courts ; worship the Lord in His holy tem-
ple. Let the whole earth be moved before Him :
tell ye among the nations, the Lord hath reigned.^
For He hath established the world, which shall
not be moved ; He shall judge the nations with
equity. Let the heavens rejoice, and the earth
be glad ; let the sea and its fulness shake. Let
the fields and all therein be joyful. Let all the

' This is wanting in our Scriptures: it is cited by Iren., iii. 20,
under the name of Isaiah, and in iv. 22 under that of Jeremiah. —
Maramus.

^ These words were not taken away by the Jews, but added by
some Christian. — Otto. [A statement not proved.]

3 It is strange that " from the wood " is not added; but the auda-
city of the copyi-sts in such matters is well known. — M aranus.

trees of the wood be glad before the Lord : for
He comes, for He comes to judge the earth.
He shall judge the world with righteousness, and
the people with His truth.' "

Here Trypho remarked, "Whether [or not]
the rulers of the people have erased any portion
of the Scriptures, as you affirm, God knows ; but
it seems incredible."

" Assuredly," said I, " it does seem incredible.
For it is more horrible than the calf which they
made, when satisfied with manna on the earth ;
or than the sacrifice of children to demons ; or
than the slaying of the prophets. But," said I,
" you appear to me not to have heard the Scrip-
tures which I said they had stolen away. For
such as have been quoted are more than enough
to prove the points in dispute, besides those
which are retained by us,* and shall yet be
brought forward."

CHAP. LXXrV. — THE BEGINNING OF PS. XCVI. IS
ATTRIBUTED TO THE FATHER [bV TRYPHO].
BUT [it refers] to CHRIST BY THESE WORDS :
"tell ye AMONG THE NATIONS THAT THE
LORD," ETC.

Then Trypho said, " We know that you quoted
these because we asked you. But it does not
appear to me that this Psalm which you quoted
last from the words of David refers to any other
than the Father and Maker of the heavens and
earth. You, however, asserted that it referred
to Him who suffered, whom you also are eagerly
endeavouring to prove to be Christ."

And I answered, "Attend to me, I beseech
you, while I speak of the statement which the
Holy Spirit gave utterance to in this Psalm ; and
you shall know that I speak not sinfully, and that
we 5 are not really bewitched ; for so you shall be
enabled of yourselves to understand many other
statements made by the Holy Spirit. ' Sing unto
the Lord a new song ; sing unto the Lord, all the
earth : sing unto the Lord, and bless His name ;
show forth His salvation from day to day. His
wonderful works among all people.' He bids
the inhabitants of all the earth, who have known
the mystery of this salvation, i.e., the suffering of
Christ, by which He saved them, sing and give
praises to God the Father of all things, and
recognise that He is to be praised and feared,
and that He is the Maker of heaven and earth,
who effected this salvation in behalf of the hu-
man race, who also was crucified and was dead,
and who was deemed worthy by Him (God) to
reign over all the earth. As [is clearly seen ^]
also by the land into which [He said] He would

* Many think, " you."

5 In text, " you." Maranus suggests, as far better, " we."

6 Something is here wanting; the suggested reading of Maranus
has been adopted. [As to omissions between this chapter and the next,
critics are not agreed. The Benedictine editors see no proofs of
them.]

236

DIALOGUE WITH TRYPHO.

bring [your fathers] ; [for He thus speaks] : '
'This people [shall go a whoring after other
gods], and shall forsake Me, and shall break my
covenant which I made with them in that day ;
and I will forsake them, and will turn away My
face from them ; and they shall be devoured,^
and many evils and afflictions shall find them
out ; and they shall say in that day, Because the
Lord my God is not amongst us, these misfor-
tunes have found us out. And I shall certainly
turn away My face from them in that day, on
account of all the evils which they have commit-
ted, in that they have turned to other gods.' ^

CHAP. LXXV. IT IS PROVED THAT JESUS WAS THE

NAME OF GOD IN THE BOOK OF EXODUS.

" Moreover, in the book of Exodus we have
also perceived that the name of God Himself,
which. He says, was not revealed to Abraham or
to Jacob, was Jesus, and was declared mysteri-
ously through Moses. Thus it is written : ' And
the Lord spake to Moses, Say to this people.
Behold, I send My angel before thy face, to keep
thee in the way, to bring thee into the land which
I have prepared for thee. Give heed to Him,
and obey Him ; do not disobey Him. For He
will not draw back from you ; for My name is in
Him.' ■♦ Now understand that He who led your
fathers into the land is called by this name Jesus,
and first called Auses 5 (Oshea). For if you
shall understand this, you shall likewise perceive
that the name of Him who said to Moses, ' for
My name is in Him,' was Jesus. For, indeed.
He was also called Israel, and Jacob's name was
changed to this also. Now Isaiah shows that
those prophets who are sent to publish tidings
from God are called His angels and apostles.
For Isaiah says in a certain place, ' Send me.' ^
And that the prophet whose name was changed,
Jesus [Joshua], was strong and great, is manifest
to all. If, then, we know that God revealed
Himself in so many forms to Abraham, and to
Jacob, and to Moses, how are we at a loss, and
do not believe that, according to the will of the
Father of all things, it was possible for Him to
be born man of the Virgin, especially after we
have such ^ Scriptures, from which it can be
plainly perceived that He became so according
to the will of the Father?

CHAP. LXXVI. FROM OTHER PASSAGES THE SAME

MAJESTY AND GOVERNMENT OF CHRIST ARE
PROVED.

" For when Daniel speaks of * one like unto

■ Deut. xxxi. 16-18.

2 Literally, " for food."

s The first conference seems to have ended hereabout. [It occu-
pied two days. But the student must consult the learned note of
K»yc (yustin Afartyr, p. 20. Rivingtons, London. 1853).]

* Ex. xxiii. 20, 21.
' [Num. xiii. 16.]

* Isa. vi. 8.

7 Or. " so many."

the Son of man ' who received the everlasting
kingdom, does he not hint at this very thing?
For he declares that, in saying ' like unto the Son
of man,' He appeared, and was man, but not of
human seed. And the same thing he proclaimed
in mystery when he speaks of this stone which
was cut out without hands. For the expression
' it was cut out without hands ' signified that it is
not a work of man, but [a work] of the will of
the Father and God of all things, who brought
Him forth. And when Isaiah says, ' Who shall
declare His generation?' he meant that His de-
scent could not be declared. Now no one who
is a man of men has a descent that cannot be
declared. And when Moses says that He will
wash His garments in the blood of the grape,
does not this signify what I have now often told
you is an obscure prediction, namely, that He
had blood, but not from men ; just as not man,
but God, has begotten the blood of the vine?
And when Isaiah calls Him the .\ngel of mighty
counsel,*^ did he not foretell Him to be the
Teacher of those truths which He did teach
when He came [to earth] ? For He alone taught
openly those mighty counsels which the Father
designed both for all those who have been and
shall be well-pleasing to Him, and also for those
who have rebelled against His will, whether men
or angels, when He said : ' They shall come from
the east [and from the west 9] , and shall sit down
with Abraham, and Isaac, and Jacob, in the
kingdom of heaven : but the children of the
kingdom shall be cast out into outer darkness.' '°
And, ' Many shall say to Me in that day. Lord,
Lord, have we not eaten, and drunk, and prophe-
sied, and cast out demons in Thy name ? And
I will say to them. Depart from Me.' " Again,
in other words, by which He shall condemn
those who are unworthy of salvation, He said,
' Depart into outer darkness, which the Father
has prepared for Satan and his angels.' '^ And
again, in other words. He said, ' I give unto you
power to tread on serpents, and on scorpions,
and on scolopcndras, and on all the might of the
enemy.' '^ And now we, who believe on our
Lord Jesus, who was crucified under Pontius
Pilate, when we exorcise all demons and evil
spirits, have them subjected to us. For if the
prophets declared obscurely that Christ would
suffer, and thereafter be Lord of all, yet that
[declaration] could not be understood by any
man until He Himself persuaded the apostles
that such statements were expressly related in
the Scriptures. For He exclaimed before His
crucifixion : 'The Son of man must suffer many

8 [Is. ix. 6, according to LXX.]

9 Not in all edd.
'0 Matt. viii. ii.
" Matt. vii. 22.
'2 Matt. xxv. 41.

>3 Luke X. 19. ["And on scolopendras" (i.e. centipedes) not
in the original.]

DIALOGUE WITH TRYPHO.

237

things, and be rejected by the Scribes and Phari-
sees, and be crucified, and on the third day rise
again.' ■ And David predicted that He would
be born from the womb before sun and moon,^
according to the Father's will, and made Him
known, being Christ, as God strong and to be
worshipped."

CHAP. LXXVII. HE RETURNS TO EXPLAIN THE

PROPHECY OF ISAIAH.

Then Trypho said, " I admit that such and so
great argiunents are sufficient to persuade one ;
but I wish [you] to know that I ask you for the
proof which you have frequently proposed to
give me. Proceed then to make this plain to us,
that we may see how you prove that that [pas-
sage] refers to this Christ of yours. For we as-
sert that the prophecy relates to Hezekiah."
And I replied, " I shall do as you wish. But
show me yourselves first of all how it is said of
Hezekiah, that before he knew how to call father
or mother, he received the power of Damascus
and the spoils of Samaria in the presence of the
king of Assyria. For it will not be conceded to
you, as you wish to explain it, that Hezekiah
waged war with the inhabitants of Damascus
and Samaria in presence of the king of Assyria.
' For before the child knows how to call father
or mother,' the prophetic word said, ' He shall
take the power of Damascus and spoils of Sa-
maria in presence of the king of Assyria.' For
if the Spirit of prophecy had not made the state-
ment with an addition, ' Before the child knows
how to call father or mother, he shall take the
power of Damascus and spoils of Samaria/ but
had only said, ' And shall bear a son, and he
shall take the power of Damascus and spoils
of Samaria,' then you might say that God foretold
that he would take these things, since He fore-
knew it. But now the prophecy has stated it
with this addition : ' Before the child knows how
to call father or mother, he shall take the power
of Damascus and spoils of Samaria.' And you
cannot prove that such a thing ever happened
to any one among the Jews. But we are able to
prove that it happened in the case of our Christ.
For at the time of His birth. Magi who came from
Arabia worshipped Him, coming first to Herod,
who then was sovereign in your land, and whom
the Scripture calls king of Assyria on account of
his ungodly and sinful character. For you know,"
continued I, " that the Holy Spirit oftentimes
announces such events by parables and simili-
tudes ; just as He did towards all the people in

' Luke ix. 22.

^ Justin puts " sun and moon" instead of" Lucifer." [Ps. ex. 3,
Sept, compounded with Prov. viii. 27.] Maranus says, David did
predict, not that Christ would be bom of Mary before sun and moon,
but that it would happen before sun and moon that He would be born
of a virgin.

Jerusalem, frequently saying to them, 'Thy father
is an Amorite, and thy mother a Hittite.' ^

CHAP. LXXVIII. HE PROVES THAT THIS PROPHECY

HARMONIZES WITH CHRIST ALONE, FROM WHAT
IS AFTERWARDS WRITTEN.

" Now this king Herod, at the time when the
Magi came to him from Arabia, and said they
knew from a star which appeared in the heavens
that a King had been born in your country, and
that they had come to worship Him, learned
from the elders of your people that it was thus
written regarding Bethlehem in the prophet :
' And thou, Bethlehem, in the land of Judah, art
by no means least among the princes of Judah ;
for out of thee shall go forth the leader who shall
feed my people.' •♦ Accordingly the Magi from
Arabia came to Bethlehem and worshipped the
Child, and presented Him with gifts, gold and
frankincense, and myrrh ; but returned not to
Herod, being warned in a revelation after wor-
shipping the Child in Bethlehem. And Joseph,
the spouse of Mary, who wished at first to put
away his betrothed Mary, supposing her to be
pregnant by intercourse with a man, i.e., from
fornication, was commanded in a vision not to
put away his wife ; and the angel who appeared
to him told him that what is in her womb is of
the Holy Ghost. Then he was afraid, and did
not put her away ; but on the occasion of the
first census which was taken in Judaea, under
Cyrenius, he went up from Nazareth, where he
lived, to Bethlehem, to which he belonged, to
be enrolled ; for his family was of the tribe of
Judah, which then inhabited that region. Then
along with Mary he is ordered to proceed into
Egypt, and remain there with the Child until
another revelation warn them to return into
Judaea. But when the Child was born in Beth-
lehem, since Joseph could not find a lodging in
that village, he took up his quarters in a certain
cave near the village ; and while they were there
Mary brought forth the Christ and placed Him
in a manger, and here the Magi who came from
Arabia found Him. I have repeated to you," I
continued, " what Isaiah foretold about the sign
which foreshadowed the cave ; but for the sake
of those who have come with us to-day, I shall
again remind you of the passage." Then I re-
peated the passage from Isaiah which I have
already written, adding that, by means of those
words, those who presided over the mysteries of
Mithras were stirred up by the devil to say that
in a place, called among them a cave, they were
initiated by him.s " So Herod, when the Magi

3 Ezek. xvi. 3.

* Mic. V. 2.

5 Text has, by " them; " but Maranus says the artifice lay in tlie
priest's compelling the initiated to say that Mithras himself was the
initiator in the cave.

-38

DIALOGUE WITH TRYPHO.

from Arabia did not return to him, as he had
asked them to do, but had departed by another
way to their own country, according to the com-
mands laid on them ; and when Joseph, with
Mary and the Child, had now gone into Egypt,
as it was revealed to them to do ; as he did not
know the Child whom the Magi had gone to
worship, ordered simply the whole of the children
then in Bethlehem to be massacred. And Jere-
miah prophesied that this would happen, speak-
ing by the Holy Ghost thus : ' A voice was heard
in Ramah, lamentation and much wailing, Rachel
weeping for her children ; and she would not be
comforted, because they are not.' ' Therefore,
on account of the voice which would be heard
from Ramah, i.e., from Arabia (for there is in
Arabia at this very time a place called Rama),
wailing would come on the place where Rachel
the wife of Jacob called Israel, the holy patriarch,
has been buried, i.e., on Bethlehem ; while the
women weep for their own slaughtered children,
and have no consolation by reason of what has
happened to them. For that expression of Isaiah,
' He shall take the power of Damascus and spoils
of Samaria,' foretold that the power of the evil
demon that dwelt in Damascus should be over-
come by Christ as soon as He was born ; and
this is proved to have happened. For the Magi,
who were held in bondage ^ for the commission
of all evil deeds through the power of that demon,
by coming to worship Christ, shows that they have
revolted from that dominion which held them
captive ; and this [dominion] the Scripture has
showed us to reside in Damascus. Moreover,
that sinful and unjust power is termed well in
parable, Samaria. ^ And none of you can deny
that Damascus was, and is, in the region of
Arabia, although now it belongs to what is called
Syrophoenicia. Hence it would be becoming
for you, sirs, to learn what you have not per-
ceived, from those who have received grace from
God, namely, from us Christians ; and not to
strive in every way to maintain your own doc-
trines, dishonouring those of God. Therefore
also this grace has been transferred to us, as
Isaiah says, speaking to the following effect :
' This people draws near to Me, they honour
Me with their lips, but their heart is far from
Me ; but in vain they worship Me, teaching the
commands and doctrines of men. Therefore,
behold, I will proceed ■♦ to remove this people,
and I shall remove them ; and I shall take
away the wisdom of their wise men, and bring
to nothing the understanding of the prudent
men.' " s

CHAP. LXXIX. HE PROVES AGAINST TRYPHO THAT

THE WICKED ANGELS HAVE REVOLTED FROM
GOD.

On this, Trypho, who was somewhat angry,
but respected the Scriptures, as was manifest
from his countenance, said to me, " The utter-
ances of God are holy, but your expositions are
mere contrivances, as is plain from what has
been explained by you ; nay, even blasphemies,
for you assert that angels sinned and revolted
from God."

And I, wishing to get him to listen to me,
answered in milder tones, thus : " I admire, sir,
this piety of yours ; and I pray that you may
entertain the same disposition towards Him to
whom angels are recorded to minister, as Daniel
says ; for [one] like the Son of man is led to
the Ancient of days, and every kingdom is given
to Him for ever and ever. But that you may
know, sir," continued I, " that it is not our auda-
city which has induced us to adopt this exposition,
which you reprehend, I shall give you evidence
from Isaiah himself; for he affirms that evil
angels have dwelt and do dwell in Tanis, in
Egypt. These are [his] words : ' Woe to the
rebellious children ! Thus saith the Lord, You
have taken counsel, but not through Me ; and
[made] agreements, but not through My Spirit,
to add sins to sins ; who have sinned "^ in going
down to Egypt (but they have not inquired at
Me), that they may be assisted by Pharaoh, and
be covered with the shadow of the Egyptians.
For the shadow of Pharaoh shall be a disgrace
to you, and a reproach to those who trust in the
Egyptians ; for the princes in Tanis ^ are evil
angels. In vain will they labour for a people
which will not profit them by assistance, but [will
be] for a disgrace and a reproach [to them].'**
And, further, Zechariah tells, as you yourself have
related, that the devil stood on the right hand
of Joshua the priest, to resist him; and [the
Lord] said, ' The Lord, who has taken ^ Jerusa-
lem, rebuke thee.' '° And again, it is written in
Job," as you said yourself, how that the angels
came to stand before the Lord, and the devii
came with them. And we have it recorded by
Moses in the beginning of Genesis, that the ser-
pent beguiled Eve, and was cursed. And we
know that in Egypt there were magicians who
emulated '^ the mighty power displayed by God
through the faithful servant Moses. And you
are aware that David said, 'The gods of the
nations are demons.' " '^

' Jer. xxxi. 15.

2 Literally, " spoiled."

3 Justin thinks the "spoils of Samaria" denot* spoils of Satan;
Tertull. thinks that they are spoils of Christ.

•♦ Literally, " add."
5 Isa. XXIX. 13, 14.

* LXX. " who walk," Tropeudfiwoi for jroyijpevo^ei/ot.

7 In E. v. "Zoan."

8 Isa. XXX. 1-5.

9 eicSef dficvo? ; in chap. cxv. inf. it is eicAefo^eyos.
'" Zech. iii. i.

11 Job i. 6.

12 Maranus suggests the insertion of kvQii\<ja.v or irreipatrav before
efi<roi)<r9ai.

'3 Ps. xcvi. S-

DIALOGUE WITH TRYPHO.

239

CHAP. LXXX. THE OPINION OF JUSTIN WITH

REGARD TO THE REIGN OF A THOUSAND YEARS.
SEVERAL CATHOLICS REJECT IT.

And Trypho to this replied, " I remarked to you
sir, that you are very anxious to be safe in all
respects, since you cling to the Scriptures. But
tell me, do you really admit that this place,
Jerusalem, shall be rebuilt ; and do you expect
your people to be gathered together, and made
joyful with Christ and the patriarchs, and the
prophets, both the men of our nation, and other
proselytes who joined them before your Christ
came? or have you given way, and admitted
this in order to have the appearance of worsting
us in the controversies? "

Then I answered, " I am not so miserable a
fellow, Trypho, as to say one thing and think
another. I admitted to you formerly,' that I
and many others are of this opinion, and [be-
lieve] that such will take place, as you assuredly
are aware ; ^ but, on the other hand, I signified to
you that many who belong to the pure and pious
faith, and are true Christians, think otherwise.
Moreover, I pointed out to you that some who
are called Christians, but are godless, impious
heretics, teach doctrines that are in every way
blasphemous, atheistical, and foolish. But that
you may know that I do not say this before you
alone, I shall draw up a statement, so far as I
can, of all the arguments which have passed be-
tween us ; in which I shall record myself as ad-
mitting the very same things which I admit to
you.3 For I choose to follow not men or men's
doctrines, but God and the doctrines [delivered]
by Him. For if you have fallen in with some
who are called Christians, but who do not admit
this [truth],'* and venture to blaspheme the God
of Abraham, and the God of Isaac, and the God
of Jacob ; who say there is no resurrection of
the dead, and that their souls, when they die, are
taken to heaven ; do not imagine that they are
Christians, even as one, if he would rightly con-
sider it, would not admit that the Sadducees, or
similar sects of Genista, Meristse,^ Galilseans,
Hellenists,^ Pharisees, Baptists, are Jews (do not

' Justin made no previous allusion to this point, so far as we
know from the writing preserved.

2 Or, " so as to believe thoroughly that such will take place "(after
"opinion").

i [A hint of the originof this work. See Kaye's Note, p. i8].

* I.e., resurrection.

s Maranus says, Hieron. thinks the Genista were so called be-
cause they were sprung from Abraham {yivoi) the Meristie so called
because they separated the Scriptures. Josephus bears testimony to
the fact that the sects of the Jews differed in regard to fate and provi-
dence; the Pharisees submitting all things indeed to God, with the
exception of human will; the Essenes making no exceptions, and
submitting all to God. I believe therefore that the Genistce were so
called because they believed the world to be in general governed by
God; the MeristiE, because they believed that a fate or providence
belonged to each man.

^ Otto says, the author and chief of this sect of Galllteans was
Judas Galilaeus, who, after the exile of king Archelaus, when the
Romans wished to raise a tax in Judaea, excited his countrymen to the
retaining of their former liberty. — The Hellenists, or rather Helle-
naans. No one mentions this sect but Justin; perhaps Herodiatts or
Hillelaans (from R. HiUel).

hear me impatiently when I tell you what I tnink) ,
but are [only] called Jews and children of Abra-
ham, worshipping God with the lips, as God
Himself declared, but the heart was far from
Him. But I and others, who are right-minded
Christians on all points, are assured that there
will be a resurrection of the dead, and a thou-
sand years '' in Jerusalem, which will then be built,
adorned, and enlarged, [as] the prophets Ezekiel
and Isaiah and others declare.

CHAP. LXXXI. HE ENDEAVOURS TO PROVE THIS

OPINION FROM ISAL\H AND THE APOCALYPSE.

" For Isaiah spake thus concerning this space
of a thousand years : ' For there shall be the new
heaven and the new earth, and the former shall
not be remembered, or come into their heart ;
but they shall find joy and gladness in it, which
things I create. For, Behold, I make Jerusalem
a rejoicing, and My people a joy ; and I shall
rejoice over Jerusalem, and be glad over My
people. And the voice of weeping shall be no
more heard in her, or the voice of crying. And
there shall be no more there a person of imma-
ture years, or an old man who shall not fulfil his
days.^ For the young man shall be an hundred
years old ; ^ but the sinner who dies an hundred
years old,"' he shall be accursed. And they shall
build houses, and shall themselves inhabit them ;
and they shall plant vines, and shall themselves
eat the produce of them, and drink the wine.
They shall not build, and others inhabit ; they
shall not plant, and others eat. For according
to the days of the tree of life shall be the days of
my people ; the works of their toil shall abound. ■"
Mine elect shall not toil fruitlessly, or beget chil-
dren to be cursed ; for they shall be a seed right-
eous and blessed by the Lord, and their offspring
with them. And it shall come to pass, that be-
fore they call I will hear ; while they are still
speaking, I shall say, What is it? Then shall
the wolves and the lambs feed together, and the
lion shall eat straw like the ox ; but the serpent
[shall eat] earth as bread. They shall not hurt
or maltreat each other on the holy mountain,
saith the Lord.' " Now we have understood that
the expression used among these words, 'Accord-
ing to the days of the tree [of life '^] shall be the
days of my people ; the works of their toil shall
abound,' obscurely predicts a thousand years.
For as Adam was told that in the day he ate of
the tree he would die, we know that he did not

7 We have translated the text of Justin as it stands. Commen-
tators make the sense, " and that there will be a thousand years in
Jerusalem, " or " that the saints will live a thousand years in Jerusa-
lem. "

8 Literally, " time."

9 Literally, " the son of an hundred years. "

'° Or,as in margin of A. V.," they shall make the works of their toil
continue long," so reading ■na.Ka^.uxrovciv for ■nkiavj.tjovdt.v', thus
also LXX.

" Isa. Ixv. 17 to end.

'2 These words are not found in the mss.

240

DIALOGUE WITH TRYPHO.

complete a thousand years. We have perceived,
moreover, that the expression, ' The day of the
Lord is as a thousand years,' ' is connected with
this subject. And further, there was a certain
man with us, whose name was John, one of the
apostles of Christ, who prophesied, by a revela-
tion that was made to him, that those who be-
lieved in our Christ would dwell ^ a thousand
years in Jerusalem ; and that thereafter the gen-
eral, and, in short, the eternal resurrection and
judgment of all men would likewise take place.
Just as our Lord also said, ' They shall neither
marry nor be given in marriage, but shall be
equal to the angels, the children of the God of
the resurrection.' ^

CHAP. LXXXn. — THE PROPHETICAL GIFTS OF THE
"\^ JEWS WERE TRANSFERRED TO THE CHRISTIANS.

" For the prophetical gifts remain with us, even
to the present time. And hence you ought to
understand that [the gifts] formerly among your
nation have been transferred to us. And just as
there were false prophets contemporaneous with
your holy prophets, so are there now many false
teachers amongst us, of whom our Lord fore-
warned us to beware ; so that in no respect are
we deficient, since we know that He foreknew all
that would happen to us after His resurrection
from the dead and ascension to heaven. For He
said we would be put to death, and hated for
His name's sake ; and that many false prophets
and false Christs would appear in His name, and
deceive many : and so has it come about. For
many have taught godless, blasphemous, and un-
holy doctrines, forging them in His name ; have
taught, too, and even yet are teaching, those
things which proceed from the unclean spirit of
the devil, and which were put into their hearts.
Therefore we are most anxious that you be per-
suaded not to be misled by such persons, since
we know that every one who can speak the truth,
and yet speaks it not, shall be judged by God, as
God testified by Ezekiel, when He said, ' I have
made thee a watchman to the house of Judah.
If the sinner sin, and thou warn him not, he
himself shall die in his sin ; but his blood will I
require at thine hand. But if thou warn him,
thou shalt be innocent.' ^ And on this account
we are, through fear, very earnest in desiring to
converse [with men] according to the Scriptures,
but not from love of money, or of glory, or of
pleasure. For no man can convict us of any
of these [vices]. No more do we wish to live
like the rulers of your people, whom God re-
proaches when He says, ' Your nilers are coiw-

' Ps. xc. 4; 2 Pet. iii. 8.

' Literally," m-ike." [A very noteworthy passage, as a primitive
exposition of Rev. xx. 4-5. See Kaye, chap, v.]
3 Luke XX. 35 f.
* Ezek. iii. 17, 18, 19.

panions of thieves, lovers of bribes, followers
of the rewards.' 5 Now, if you know certain
amongst us to be of this sort, do not for their
sakes blaspheme the Scriptures and Christ, and
do not assiduously strive to give falsified inter-
pretations.

CHAP. LXXXIII. IT IS PROVED THAT THE PSALM,

" THE LORD SAID TO MY LORD," ETC., DOES NOT
SUIT HEZEKUH.

" For your teachers have ventured to refer
the passage, ' The Lord says to my Lord, Sit at
my right hand, till I make Thine enemies Thy
footstool,' to Hezekiah ; as if he were requested
to sit on the right side of the temple, when the
king of Assyria sent to him and threatened him ;
and he was told by Isaiah not to be afraid.
Now we know and admit that what Isaiah said
took place ; that the king of Assyria desisted
from waging war against Jerusalem in Hezekiah's
days, and the angel of the Lord slew about
185,000 of the host of the Assyrians. But it is
manifest that the Psalm does not refer to him.
For thus it is written, 'The Lord says to my
Lord, Sit at My right hand, till I make Thine
enemies Thy footstool. He shall send forth a
rod of power over '' Jerusalem, and it shall rule
in the midst of Thine ^ enemies. In the splen-
dour of the saints before the morning star have
I begotten Thee. The Lord hath sworn, and
will not repent. Thou art a priest for ever after
the order of Melchizedek.' Who does not
admit, then, that Hezekiah is no priest for ever
after the order of Melchizedek? And who
does not know that he is not the redeemer of
Jerusalem? And who does not know that he
neither sent a rod of power into Jerusalem, nor
ruled in the midst of his enemies ; but that it
was God who averted from him the enemies,
after he mourned and was afflicted? But our
Jesus, who has not yet come in glory, has sent
into Jerusalem a rod of power, namely, the
word of calling and repentance [meant] for all
nations over which demons held sway, as David
says, ' The gods of the nations are demons.'
And His strong word has prevailed on many to
forsake the demons whom they used to serve,
and by means of it to believe in the Almighty
God because the gods of the nations are de-
mons.** And we mentioned formerly that the
statement, ' In the splendour of the saints before
the morning star have I begotten Thee from the
womb,' is made to Christ.

5 Isa. i. 23.

6 (ttC, but afterwards tis. Maranus thinks that t-ni is the inser-
tion of some copyist.

7 Or better, " His." This quotation from Ps. ex. is put very
differently from the previous quotation of the same Psalm in chaji
xxxii. [Justin often quotes from memory. Kaye, cap. viii.J

8 This last clause is thought to be an interpolation.

DIALOGUE WITH TRYPHO.

241

CHAP. LXXXIV. THAT PROPHECY, " BEHOLD, A

VIRGIN," ETC., SUITS CHRIST ALONE.

" Moreover, the prophecy, ' Behold, the virgin
shall conceive, and bear a son,' was uttered
respecting Him. For if He to whom Isaiah
referred was not to be begotten of a virgin, of
whom ' did the Holy Spirit declare, ' Behold,
the Lord Himself shall give us a sign : behold,
the virgin shall conceive, and bear a son ? ' For
if He also were to be begotten of sexual inter-
course, like all other first-born sons, why did
God say that He would give a sign which is not
common to all the first-born sons? But that
which is truly a sign, and which was to be made
trustworthy to mankind, — namely, that the first-
begotten of all creation should become incarnate
by the Virgin's womb, and be a child, — this he
anticipated by the Spirit of prophecy, and pre-
dicted it, as I have repeated to you, in various
ways ; in order that, when the event should take
place, it might be known as the operation of the
power and will of the Maker of all things ; just
as Eve was made from one of Adam's ribs, and
as all living beings were created in the begin-
ning by the word of God. But you in these
matters venture to pervert the expositions which
your elders that were with Ptolemy king of
Egypt gave forth, since you assert that the
Scripture is not so as they have expounded it,
but says, ' Behold, the young woman shall con-
Cv.Ive,' as if great events were to be inferred if a
woman should beget from sexual intercourse :
which indeed all young women, with the excep-
tion of the barren, do ; but even these, God, if
He wills, is able to cause [to bear]. For Sam-
uel's mother, who was barren, brought forth by
the will of God ; and so also the wife of the
holy patriarch Abraham ; and Elisabeth, who
bore John the Baptist, and other such. So that
you must not suppose that it is impossible for
God to do anything He wills. And especially
when it was predicted that this would take place,
do not venture to pervert or misinterpret the
prophecies, since you will injure yourselves
alone, and will not harm God.

CHAP. LXXXV. — HE PROVES THAT CHRIST IS THE
LORD OF HOSTS FROM PS. XXIV., AND FROM
HIS AUTHORITY OVER DEMONS.

" Moreover, some of you venture to expound
the prophecy which runs, ' Lift up your gates,
ye rulers ; and be ye lift up, ye everlasting
doors, that the King of glory may enter,' ^ as if
it referred likewise to Hezekiah, and others of
you [expound it] of Solomon ; but neither to
the latter nor to the former, nor, in short, to any
of your kings, can it be proved to have refer-

' Or, " why was it."
* Ps. xxiv. 7.

ence, but to this our Christ alone, who appeared
without comeliness, and inglorious, as Isaiah
and David and all the Scriptures said ; who is
the Lord of hosts, by the will of the Father who
conferred on Him [the dignity] ; who also rose
from the dead, and ascended to heaven, as the
Psalm and the other Scriptures manifested when
they announced Him to be Lord of hosts ; and
of this you may, if you will, easily be persuaded
by the occurrences which take place before your
eyes. For every demon, when exorcised in the
name of this very Son of God — who is the First-
born of every creature, who became man by the
Virgin, who suffered, and was crucified under
Pontius Pilate by your nation, who died, who
rose from the dead, and ascended into heaven
— is overcome and subdued. But though you
exorcise any demon in the name of any of those
who were amongst you — either kings, or right-
eous men, or prophets, or patriarchs — it will
not be subject to you. But if any of you exorcise
it in [the name of] the God of Abraham, and
the God of Isaac, and the God of Jacob, it will
perhaps be subject to you. Now assuredly your
exorcists, I have said,^ make use of craft when
they exorcise, even as the Gentiles do, and em-
ploy fumigations and incantations.-* But that
they are angels and powers whom the word of
prophecy by David [commands] to lift up the
gates, that He who rose from the dead, Jesus
Christ, the Lord of hosts, according to' the will
of the Father, might enter, the word of David
has likewise showed ; which I shall again recall
to your attention for the sake of those who were
not with us yesterday, for whose benefit, more-
over, I sum up many things I said yesterday.
And now, if I say this to you, although I have
repeated it many times, I know that it is not
absurd so to do. For it is a ridiculous thing to
see the sun, and the moon, and the other stars,
continually keeping the same course, and bring-
ing round the different seasons ; and to see the
computer who may be asked how many are
twice two, because he has frequently said that
they are four, not ceasing to say again that they
are four ; and equally so other things, which are
confidently admitted, to be continually men-
tioned and admitted in like manner ; yet that
he who founds his discourse on the prophetic
Scriptures should leave them and abstain from
constantly referring to the same Scriptures, be-
cause it is thought he can bring forth something
better than Scripture. The passage, then, by
which I proved that God reveals that there are
both angels and hosts in heaven is this : ' Praise

3 Chap. Ixxvi. '

* KaTdSfiTfJiOi, by some thought to be verses by which evil spirits,
once expelled, were kept from returning. Plato (Refi.) speaks of
incantations by which demons were summoned to the help of those
who practised such rites ; but Justin refers to them only as being
expelled. Others regard them as drugs.

242

DIALOGUE WITH TRYPHO.

the Lord from the heavens : praise Him in the
highest. Praise Him, all His angels : praise
Him, all His hosts.' " '

Then one of those who had come with them
on the second day, whose name was Mnaseas,
said, " We are greatly pleased that you under-
take to repeat the same things on our account."

And I said, " Listen, my friends, to the Scrip-
ture which induces me to act thus. Jesus com-
manded [us] to love even [our] enemies, as
was predicted by Isaiah in many passages, in
which also is contained the mystery of our own
regeneration, as well, in fact, as the regeneration
of all who expect that Christ will appear in
Jerusalem, and by their works endeavour ear-
nestly to please Him. These are the words
spoken by Isaiah : ' Hear the word of the Lord,
ye that tremble at His word. Say, our brethren,
to them that hate you and detest you, that the
name of the Lord has been glorified. He has
appeared to your joy, and they shall be ashamed.
A voice of noise from the city, a voice from the
temple,^ a voice of the Lord who rendereth
recompense to the proud. Before she that
travailed brought forth, and before the pains of
labour came, she brought forth a male child.
Who hath heard such a thing? and who hath
seen such a thing ? has the earth brought forth in
one day? and has she produced a nation at
once? for Zion has travailed and borne her
children. But I have given such an expectation
even to her that does not bring forth, said the
Lord. Behold, I have made her that begetteth,
and her that is barren, saith the Lord. Rejoice,
O Jerusalem, and hold a joyous assembly, all ye
that love her. Be glad, all ye that mourn for
her, that ye may suck and be filled with the
breast of her consolation, that having suck ye
may be delighted with the entrance of His
glory.' " 3

CHAP. LXXXVI. — THERE ARE VARIOUS FIGURES IN
THE OLD TESTAMENT OF THE WOOD OF THE
CROSS BY WHICH CHRIST REIGNED.

And when I had quoted this, I added, " Hear,
then, how this Man, of whom the Scriptures de-
clare that He will come again in glory after His
crucifixion, was symbolized both by the tree of
life, which was said to have been planted in para-
dise, and by those events which should happen
to all the just. Moses was sent with a rod to
effect the redemption of the people ; and with
this in his hands at the head of the people, he
divided the sea. By this he saw the water gush-
ing out of the rock ; and when he cast a tree
into the waters of Marah, which were bitter, he

■ Ps. cxlviii. I, 2. [Kaye's citations (chap. ix. p. 181) from
Tatian, concerning angels and demons, are valuable aids to the un-
derstanding of Justin in his frequent references to this subject.]

2 In both Mss. " people."

3 Isa. Ixvi. 5-11.

made them sweet. Jacob, by putting rods into
the water-troughs, caused the sheep of his uncle
to conceive, so that he should obtain their young.
With his rod the same Jacob boasts that he had
crossed the river. He said he had seen a ladder,
and the Scripture has declared that God stood
above it. But that this was not the Father, we
have proved from the Scriptures. And Jacob,
having poured oil on a stone in the same place,
is testified to by the very God who appeared to
him, that he had anointed a pillar to the God who
appeared to him. And that the stone symboli-
cally proclaimed Christ, we have also proved by
many Scriptures ; and that the unguent, whether
it was of oil, or of stacte,'' or of any other com-
pounded sweet balsams, had reference to Him,
we have also proved,^ inasmuch as the word says :
' Therefore God, even Thy God, hath anointed
Thee with the oil of gladness above Thy fellows.' ^
For indeed all kings and anointed persons ob-
tained from Him their share in the names of
kings and anointed : just as He Himself received
from the Father the titles of King, and Christ,
and Priest, and Angel, and such like other titles
which He bears or did bear. Aaron's rod, which
blossomed, declared him to be the high priest.
Isaiah prophesied that a rod would come forth
from the root of Jesse, [and this was] Christ.
And David says that the righteous man is ' like
the tree that is planted by the channels of waters,
which should yield its fruit in its season, and
whose leaf should not fade.' ^ Again, the right-
eous is said to flourish like the palm-tree, God
appeared from a tree to Abraham, as it is written,
near the oak in Mamre. The people found sev-
enty willows and twelve springs after crossing the
Jordan.^ David affirms that God comforted him
with a rod and staff. Elisha, by casting a stick 9
into the river Jordan, recovered the iron part of
the axe with which the sons of the prophets had
gone to cut down trees to build the house in
which they wished to read and study the law and
commandments of God ; even as our Christ, by
being crucified on the tree, and by purifying [us]
with water, has redeemed us, though plunged in
the direst offences which we have committed,
and has made [us] a house of prayer and adora-
tion. Moreover, it was a rod that pointed out
Judah to be the father of Tamar's sons by a
great mystery."

CHAP. LXXXVII. — TRYPHO MAINTAINS IN OBJECTION
THESE WORDS : " AND SHALL REST ON HIM,"
ETC, THEY ARE EXPLAINED BY JUSTIN.

Hereupon Trypho, after I had spoken these

* [Myrrh. Christ the (Anointed) Rock is also referred to by
Jacob (Gen. xlix. 24).]

5 In chap. Ixiii. probably, where the same Psalm is quoted-
^ Ps. xlv. 7.

7 Ps. i. 3.

8 The Red Sea, not the Jordan. [Ex. xv. 37.]

9 Literally, " a tree."

DIALOGUE WITH TRYPHO.

243

words, said, " Do not now suppose that I am en-
deavouring, by asking what I do ask, to overturn
the statements you have made ; but I wish to
receive information respecting those very points
about which I now inquire. Tell me, then, how,
when the Scripture asserts by Isaiah, ' There shall
come forth a rod from the root of Jesse ; and a
flower shall grow up from the root of Jesse ; and
the Spirit of God shall rest upon Him, the spirit
of wisdom and understanding, the spirit of coun-
sel and might, the spirit of knowledge and piety :
and the spirit of the fear of the Lord shall fill
Him : ' ' (now you admitted to me," continued
he, " that this referred to Christ, and you main-
tain Him to be pre-existent God, and having be-
come incarnate by God's will, to be born man
by the Virgin : ) how He can be demonstrated to
have been pre-existent, who is filled with the
powers of the Holy Ghost, which the Scripture by
Isaiah enumerates, as if He were in lack of them?"
Then I replied, " You have inquired most dis-
creetly and most prudently, for truly there does
seem to be a difficulty ; but listen to what I say,
that you may perceive the reason of this also.
The Scripture says that these enumerated powers
of the Spirit have come on Him, not because He
stood in need of them, but because they would
rest in Him, i.e., would find their accomplish-
ment in Him, so that there would be no more
prophets in your nation after the ancient custom :
and this fact you plainly perceive. For after Him
no prophet has arisen among you. Now, that
[you may know that] your prophets, each receiv-
ing some one or two powers from God, did and
spoke the things which we have learned from the
Scriptures, attend to the following remarks of
mine. Solomon possessed the spirit of wisdom,
Daniel ihat of understanding and counsel, Moses
that of might and piety, Elijah that of fear, and
Isaiah that of knowledge ; and so with the others :
each possessed one power, or one joined alter-
nately with another; also Jeremiah, and the
twelve [prophets], and David, and, in short, the
rest who existed amongst you. Accordingly
He^ rested, i.e., ceased, when He came, after
whom, in the times of this dispensation wrought
out by Him amongst men,^ it was requisite that
such gifts should cease from you ; and having
received their rest in Him, should again, as had
been predicted, become gifts which, from the
grace of His Spirit's power. He imparts to those
who believe in Him, according as He deems each
man worthy thereof. I have already said, and
do again say, that it had been prophesied that
this would be done by Him after His ascension
to heaven. It is accordingly said,'* * He ascended

' Isa. xi. I ff.

2 He, that is, the Spirit. The following " He" is Christ.

3 Or, " wrought out amongst His people." So Otto.
* Literally, " He said accordingly." Ps. Ixviii. 18.

on high. He led captivity captive. He gave gifts
unto the sons of men.' And again, in another
prophecy it is said : ' And it shall come to pass
after this, I will pour out My Spirit on all flesh,
and on My servants, and on My handmaids, and
they shall prophesy.' 5

CHAP. LXXXVIII. — CHRIST HAS NOT RECEIVED THE
HOLY SPIRIT ON ACCOUNT OF POVERTY.

" Now, it is possible to see amongst us women
and men who possess gifts of the Spirit of God ;
so that it was prophesied that the powers enu-
merated by Isaiah would come upon Him, not
because He needed power, but because these
would not continue after Him. And let this be
a proof to you, namely, what I told you was done
by the Magi from Arabia, who as soon as the
Child was born came to worship Him, for even
at His birth He was in possession of His power ;
and as He grew up like all other men, by using
the fitting means. He assigned its own [require-
ments] to each development, and was sustained
by all kinds of nourishment, and waited for thirty
years, more or less, until John appeared before
Him as the herald of His approach, and pre-
ceded Him in the way of baptism, as I have
already shown. And then, when Jesus had gone
to the river Jordan, where John was baptizing,
and when He had stepped into the water, a fire ^
was kindled in the Jordan ; and when He came
out of the water, the Holy Ghost lighted on Him
like a dove, [as] the apostles of this very Christ
of ours wrote. Now, we know that he did not go
to the river because He stood in need of bap-
tism, or of the descent of the Spirit like a dove ;
even as He submitted to be bom and to be cru-
cified, not because He needed such things, but
because of the human race, which from Adam
had fallen under the power of death and the
guile of the serpent, and each one of which had
committed personal transgression. For God,
wishing both angels and men, who were endowed
with freewill, and at their own disposal, to do
whatever He had strengthened each to do, made
them so, that if they chose the things acceptable
to Himself, He would keep them free from death
and from punishment ; but that if they did evil,
He would punish each as He sees fit. For it was
not His entrance into Jerusalem sitting on an ass,
which we have showed was prophesied, that em-
powered Him to be Christ, but it furnished men
with a proof that He is the Christ ; just as it was
necessary in the time of John that men have

5 Joel ii 28 f.

6 [The Shechittah probably attended the descent of the Holy
Spirit, and what follows in the note seems a gratuitous explanation.
The Ebionite corruption of a truth need not be resorted to. See chap,
cxxviii: The fire in the bush.] Justin learned this either from tradi-
tion or from apocryphal books. Mention is made of a fire both in the
Ebionite Gospel and in another publication called Fauli frtEiiicatio,
the readers and users of which denied that the rite of baptism had been
duly performed, unless guam >nox in aguatn descender-trMt^staii>»
super aguam ignis appareat.

J44

DIALOGUE WITH TRYPHO.

proof, that they might know who is Christ. For
when John remained ' by the Jordan, and preached
the baj)tism of repentance, wearing only a leath-
ern girdle and a vesture made of camels' hair,
eating nothing but locusts and wild honey, men
supposed him to be Christ ; but he cried to them,
* I am not the Christ, but the voice of one crying ;
for He that is stronger than I shall come, whose
shoes I am not worthy to bear.' - And when
Jesus came to the Jordan, He was considered to
be the son of Joseph the carpenter ; and He
appeared without comeliness, as the Scriptures
declared ; and He was deemed a carpenter (for
He was in the habit of working as a carpenter
when among men, making ploughs and j'okes ;
by which He taught the symbols of righteous-
ness and an active life) ; but then the Holy
Ghost, and for man's sake, as I formerly stated,
lighted on Him in the form of a dove, and there
came at the same instant from the heavens a voice,
which was uttered also by David when he spoke,
personating Christ, what the Father would say
to Him : ' Thou art My Son : this day have I
begotten Thee ; ' ^ [the Father] saying that His
generation would take place for men, at the time
when they would become acquainted with Him :
' Thou art My Son ; this day have I begotten
thee.' " ■•

CHAP. LXXXIX.

THE CROSS ALONE IS OFFENSIVE

TO TRYPHO ON ACCOUNT OF THE CURSE, YET
IT PROVES THAT JESUS IS CHRIST.

Then Trypho remarked, " Be assured that all
our nation waits for Christ ; and we admit that
all the Scriptures which you have quoted refer to
Him. Moreover, I do also admit that the name
of Jesus, by which the the son of Nave (Nun)
was called, has inclined me very strongly to adopt
this view. But whether Christ should be so
shamefully crucified, this we are in doubt about.
For whosoever is crucified is said in the law to
be accursed, so that I am exceedingly incredu-
lous on this point. It is quite clear, indeed, that
the Scriptures announce that Christ had to suffer ;
but we wish to learn if you can prove it to us
whether it was by the suffering cursed in the law."

I replied to him, " If Christ was not to suffer,
and the prophets had not foretold that He would
be led to death on account of the sins of the
people, and be dishonoured and scourged, and
reckoned among the transgressors, and as a sheep
be led to the slaughter, whose generation, the
prophet says, no man can declare, then you would
have good cause to wonder. But if these are
to be characteristic of Him and mark Him out to
all, how is it possible for us to do anything else

' Literally, " sat."

* Isa. i. 27.
3 Ps. ii. 7.

* The repetition seems quite superfluous.

than believe in Him most confidently ? And will
not as many as have understood the writings of
the prophets, whenever they hear merely that He
was crucified, say that this is He and no other ? '

CHAP. XC. — THE STRETCHED-OUT HANDS OF MOSES
SIGNIFIED BEFOREHAND THE CROSS.

"Bring us on, then," said [Tr}'pho], "by the
Scriptures, that we may also be persuaded by
you ; for we know that He should suffer anil be
led as a sheep. But prove to us whether He
must be crucified and die so disgracefully and
sadishonourably by the death cursed in the law.s
For we cannot bring ourselves even to think of
this."

" You know," said I, " that what the prophets
said and did they veiled by parables and types,
as you admitted to us ; so that it was not easy for
all to understand the most [of what they said],
since they concealed the truth by these means,
that those who are eager to find out and learn it
might do so with much labour."

They answered, " We admitted this."

" Listen, therefore," say I, " to what follows ;
for Moses first exhibited this seeming curse of
Christ's by the signs which he made."

" Of what [signs] do you speak?" said he.

" When the people," replied I, " waged war
with Amalek, and the son of Nave (Nun) by name
Jesus (Joshua), led the fight, Moses himself
prayed to God, stretching out both hands, and
Hur with Aaron supported them during the
whole day, so that they might not hang down
when he got wearied. For if he gave up any
part of this sign, which was an imitation of the
cross, the people were beaten, as is recorded
in the writings of Moses ; but if he remained
in this form, Amalek w^as proportionally defeated,
and he who prevailed prevailed by the cross.
For it was not because Moses so prayed that the
people were stronger, but because, while one
who bore the name of Jesus (Joshua) was in the
forefront of the battle, he himself made the sign
of the cross. For who of you knows not that the
prayer of one who accompanies it with lamen-
tation and tears, with the body prostrate, or with
bended knees, propitiates God most of all ?
But in such a manner neither he nor any other
one, while sitting on a stone, prayed. Nor even
the stone symbolized Christ, as I have shown.

CHAP. XCI. — THE CROSS WAS FORETOLD IN THE
BLESSINGS OF JOSEPH, AND IN THE SERPENT
THAT WAS LIFTED UP.

" And God by Moses shows in another way
the force of the mystery of the cross, when He
said in the blessing wherewith Joseph was blessed,

S [This intense abhorrence of the cross made it worth while to
show that these similitudes existed under the law. They were ad
hominem appeals, and suited to Jewish modes of thought.]

DIALOGUE WITH TRYPHO.

245

* From the blessing of the Lord is his land ; for
the seasons of heaven, and for the dews, and
for the deep springs from beneath, and for the
seasonable fruits of the sun,' and for the coming
together of the months, and for the heights of
the everlasting mountains, and for the heights
of the hills, and for the ever-flowing rivers, and
for the fruits of the fatness of the earth ; and
let the things accepted by Him who appeared
in the bush come on the head and crown of
Joseph. Let him be glorified among his breth-
ren ; "■ his beauty is [like] the firstling of a bul-
lock ; his horns the horns of an unicorn : with
these shall he push the nations from one end of
the earth to another.' ^ Now, no one could say
or prove that the horns of an unicorn represent
any other fact or figure than the type which por-
trays the cross. For the one beam is placed
upright, from which the highest extremity is
raised up into a horn, when the other beam is
fitted on to it, and the ends appear on both
sides as horns joined on to the one horn. And
the part which is fixed in the centre, on which
are suspended those who are crucified, also
stands out like a horn ; and it also looks like a
horn conjoined and fixed with the other horns.
And the expression, ' With these shall he push as
with horns the nations from one end of the earth
to another,' is indicative of what is now the fact
among all the nations. For some out of all the
nations, through the power of this mystery, having
been so pushed, that is, pricked in their hearts,
have turned from vain idols and demons to serve
God. But the same figure is revealed for the
destruction and condemnation of the unbeliev-
ers ; even as Amalek was defeated and Israel
victorious when the people came out of Egypt,
by means of the type of the stretching out of
Moses' hands, and the name of Jesus (Joshua),
by which the son of Nave (Nun) was called.
And it seems that the type and sign, which wa.s
erected to counteract the serpents which bit
Israel, was intended for the salvation of those
who believe that death was declared to come
thereafter on the serpent through Him that would
be crucified, but salvation to those who had been
bitten by him and had betaken themselves to
Him that sent His Son into the world to be cru-
cified.^ For the Spirit of prophecy by Moses
did not teach us to believe in the serpent, since
it shows us that he was cursed by God from the
beginning ; and in Isaiah tells us that he shall be
put to death as an enemy by the mighty sword,
which is Christ.

CHAP. XCII. — UNLESS THE SCRIPTURES BE UNDER-
STOOD THROUGH god's GREAT GRACE, GOD WILl.
NOT APPEAR TO HAVE TAUGHT ALWAYS THE SAMR
RIGHTEOUSNESS.

1 There is a variety of reading here: either a.^<i(T<iQv -nr^-iutv
KOLTMOey Kadapiiv : or, a/3u<raou nriyuiv koltujO^v, xal Ka9' uipav
yevvr]iJ.6iTuiv, k.t.A., which we prefer.

2 The translation in the text is a rendering of the Septuagint.
The Mss. of Justin read: " Being glorified as the first-born among
kis brethren."

3 Deut. xxxiii. 13-17-

4 f A clumsy exposition of St. John, m. 14.]

"Unless, therefore, a man by God's, great
grace receives the power to understand what has
been said and done by the prophets, the appear-
ance of being able to repeat the words or the
deeds will not profit him, if he cannot explain
the argument of them. And will they not as-
suredly appear contemptible to many, since -they
are related by those who understood them not ^
For if one should wish to ask you why, since
Enoch, Noah with his sons, and all others in
similar circumstances, who neither were circum-
cised nor kept the Sabbath, pleased God, God
demanded by other leaders, and by the giving
of the law after the lapse of so many genera-
tions, that those who lived between the times of
Abraham and of Moses be justified by circum-
cision, and that those who lived after Moses be
justified by circumcision and the other ordi-
nances— to wit, the Sabbath, and sacrifices,
and libations,5 and offerings ; [God will be slan-
dered] unless you show, as I have already said,
that God who foreknew was aware that your na-
tion would deserve expulsion from Jerusalem,
and that none would be permitted to enter into
it. (For*' you are not distinguished in any
other way than by the fleshly circumcision, as I
remarked previously. For Abraham was de-
clared by God to be righteous, not on account
of circumcision, but on account of faith. For
before he was circumcised the following state-
ment was made regarding him : ' Abraham be-
lieved God, and it was accounted unto him for
righteousness.' 7 And we, therefore, in the uncir-
cunicision of our flesh, believing God through
Christ, and having that circumcision which is of
advantage to us who have acquired it — namely,
that of the heart — we hope to appear righteous
before and well-pleasing to God : since already
we have received His testimony through the
words of the prophets.) [And, further, God
will be slandered unless you show] that you
were commanded to observe the Sabbath, and to
present offerings, and that the Lord submitted to
have a place called by the name of God, in order
that, as has been said, you might not become
impious and godless by worshipping idols and
forgetting God, as indeed you do always appear
to have been. (Now, that God enjoined the ordi-
nances of Sabbaths and offerings for these rea-
sons, I have proved in what I previously remarked ;
but for the sake of those who came to-day, I

5 Or, " ashes," anoSCiv for a-irovSuii'.

6 We have adopted the parenthesis inserted by Maranus. Langus
would insert before it, Tt if ere aitoKpivaadai.; " What will you have
to answer ? "

7 Gen. XV. 6.

246

DIALOGUE WITH TRYPHO.

wish to repeat nearly the whole.) For if this
is not the case, God will be slandered/ as hav-
ing no foreknowledge, and as not teaching
all men to know and to do the same acts of
righteousness (for many generations of men ap-
pear to have existed before Moses) ; and the
Scripture is not true which affirms that ' God is
true and righteous, and all His ways are judg-
ments, and there is no unrighteousness in him.'
But since the Scripture is true, God is always
willing that such even as you be neither foolish
nor lovers of yourselves, in order that you may
obtain the salvation of Christ,^ who pleased
God, and received testimony from Him, as I
have already said, by alleging proof from the
holy words of prophecy.

CHAP. XCIII. — THE SAME KIND OF RIGHTEOUSNESS
IS BESTOWED ON ALL. CHRIST COMPREHENDS IT
IN TWO PRECEPTS.

" For [God] sets before every race of mankind
that which is always and universally just, as well
as all righteousness ; and every race knows that
adultery, and fornication, and homicide,^ and
such like, are sinful ; and though they all commit
such practices, yet they do not escape from the
knowledge that they act unrighteously whenever
they so do, with the exception of those who are
possessed with an unclean spirit, and who have
been debased by education, by wicked customs,
and by sinful institutions, and who have lost, or
rather quenched and put under, their natural
ideas. For we may see that such persons are
unwilling to submit to the same things which
they inflict upon others, and reproach each
other with hostile consciences for the acts which
they perpetrate. And hence I think that our
Lord and Saviour Jesus Christ spoke well when
He summed up all righteousness and piety in
two commandments. They are these : ' Thou
shalt love the Lord thy God with all thy heart,
and with all thy strength, and thy neighbour as
thyself.' ■♦ For the man who loves God with all
the heart, and with all the strength, being filled
with a God-fearing mind, will reverence no other
god ; aifd since God wishes it, he would rever-
ence that aiigel who is beloved by the same
Lord and God. And th€ man who loves his
neighbour as himself will wish for him the same
good things that he wishes for himself, and no
man will wish evil things for himself. Accord-
ingly, he who loves his neighbour would pray
and labour that his neighbour may be possessed
of the same benefits as himself. Now nothing
else is neighbour to man than that similarly-
affectioned and reasonable being — man. There-

' We have supplied this phrase twice above.

2 Literally, salvation along with Christ, that is, salvation by the
aid of Christ.

3 avSpo/jiavia is read in MSS. for a.vSpo<f>ovim,
* Matt. xxii. 37.

fore, since all righteousness is divided into two
branches, namely, in so far as it regards God
and men, whoever, says the Scripture, loves the
Lord God with all the heart, and all the strength,
and his neighbour as himself, would be truly a
righteous man. But you were never shown to
be possessed of friendship or love either towards
God, or towards the prophets, or towards your-
selves, but, as is evident, you are ever found to
be idolaters and murderers of righteous men, so
that you laid hands even on Christ Himself ; and
to this very day you abide in your wickedness,
execrating those who prove that this man who
was crucified by you is the Christ. Nay, more
than this, you suppose that He was crucified as
hostile to and cursed by God, which supposition
is the product of your most irrational mind. For
though you have the means of understanding
that this man is Christ from the signs given by
Moses, yet you will not ; but, in addition, fancy-
ing that we can have no arguments, you put
whatever question comes into your minds, while
you yourselves are at a loss for arguments when-
ever you meet with some firmly established
Christian.

CHAP. XCIV. — IN WH-^VT SENSE HE WHO HANGS ON
A TREE IS CURSED.

" For tell me, was it not God who commanded
by Moses that no image or likeness of anything
which was in heaven above or which was on the
earth should be made, and yet who caused the
brazen serpent to be made by Moses in the wil-
derness, and set it up for a sign by which those
bitten by serpents were saved ? Yet is He free
from unrighteousness. For by this, as I pre-
viously remarked. He proclaimed the mystery,
by which He declared that He would break the
power of the serpent which occasioned the trans-
gression of Adam, and [would bring] to them
that believe on Him [who was foreshadowed]
by this sign, i.e., Him who was to be crucified,
salvation from the fangs of the serpent, which
are wicked deeds, idolatries, and other unright-
eous acts. Unless the matter be so understood,
give me a reason why Moses set up the brazen
serpent for a sign, and bade those that were
bitten gaze at it, and the wounded were healed ;
and this, too, when he had himself commanded
that no likeness of anything whatsoever should
be made^''

On this, another of those who came on the
second day said, " You have spoken truly : we
cannot give a reason. For I have freijuently
interrogated the teachers about this matter, and
none of them gave me a reason : therefore con-
tinue what you are speaking ; for we are paying
attention while you unfold the mystery, c)n ac-
count of which the doctrines of the prophets ar:i
falsely slandered."

DIALOGUE WITH TRYPHO.

247

Then I replied, "Just as God commanded the
sign to be made by the brazen serpent, and yet
He is blameless ; even so, though a curse lies
in the law against persons who are crucified,
yet no curse hes on the Christ of God, by whom
all that have committed things worthy of a curse
are saved.'

CHAP. XCV. — CHRIST TOOK UPON HIMSELF THE
CURSE DUE TO US.

" For the whole human race will be found to
be under a curse. For it is written in the law
of Moses, ' Cursed is every one that continueth
not in all things that are written in the book of
the law to do them.' ^ And no one has accu-
rately done all, nor will you venture to deny
this ; but some more and some less than others
have observed the ordinances enjoined. But if
those who are under this law appear to be under
a curse for not having observed all the require-
ments, how much more shall all the nations ap-
pear to be under a curse who practise idolatry,
who seduce youths, and commit other crimes?
If, then, the Father of all wished His Christ for
the whole human family to take upon Him the
curses of all, knowing that, after He had been
crucified and was dead. He would raise Him up,
why do you argue about Him, who submitted to
suffer these things according to the Father's will,
as if He were accursed, and do not rather bewail
yourselves? For although His Father caused
Him to suffer these things in behalf of the human
family, yet you did not commit the deed as in
obedience to the will of God. For you did not
practise piety when you slew the prophets. And
let none of you say : If His Father wished Him
to suffer this, in order that by His stripes the
human race might be healed, we have done no
wrong. If, indeed, you repent of your sins, and
recognise Him to be Christ, and observe His
commandments, then you may assert this ; for,
as I have said before, remission of sins shall be
yours. But if you curse Him and them that
believe on Him, and, when you have the power,
put them to death, how is it possible that requi-
sition shall not be made of you, as of unright-
eous and sinful men, altogether hard-hearted
and without understanding, because you laid
your hands on Him?

CHAP. XCVI. — THAT CURSE WAS A PREDICTION OF
THE THINGS WHICH THE JEWS WOULD DO.

" For the statement in the law, ' Cursed is
every one that hangeth on a tree,' 3 confirms our
hope which depends on the crucified Christ, not
because He who has been crucified is cursed by
God, but because God foretold that which would

' [Gal. iii. 13.]
* Deut. xxvii. a6.
3 Deut. xxi. 33.

be done by you all, and by those like to you, who
do not know * that this is He who existed before
all, who is the eternal Priest of God, and King,
and Christ. And you clearly see that this has
come to pass. For you curse in your synagogues
all those who are called s from Him Christians ;
and other nations effectively carry out the curse,
putting to death those who simply confess them-
selves to be Christians ; to all of whom we say.
You are our brethren ; rather recognise the truth
of God. And while neither they nor you are
persuaded by us, but strive earnestly to cause
us to deny the name of Christ, we choose rather
and submit to death, in the full assurance that
all the good which God has promised through
Christ He will reward us with. And in addition
to all this we pray for you, that Christ may have
mercy upon you. For He taught us to pray for
our enemies also, saying, ' Love your enemies ;
be kind and merciful, as your heavenly Father
is.' ^ For we see that the Almighty God is kind
and merciful, causing His sun to rise on the un-
thankful and on the righteous, and sending rain
on the holy and on the wicked ; all of whom He
has taught us He will judge.

CHAP. XCVII. — OTHER PREDICTIONS OF THE CROSS
OF CHRIST.

" For it was not without design that the proph-
et Moses, when Hur and Aaron upheld his hands,
remained in this form until evening. For indeed
the Lord remained upon the tree almost until
evening, and they buried Him at eventide ; then
on the third day He rose again. This was de-
clared by David thus : ' With my voice I cried
to the Lord, and He heard me out of His holy
hill. I laid me down, and slept ; I awaked, for
the Lord sustained me.' ^ And Isaiah likewise
mentions concerning Him the manner in which
He would die, thus : ' I have spread out My
hands unto a people disobedient, and gainsaying,
that walk in a way which is not good.' ^ And
that He would rise again, Isaiah himself said :
* His burial has been taken away from the midst,
and I will give the rich for His death.' 9 And
again, in other words, David in the twenty-first '°
Psalm thus refers to the suffering and to the
cross in a parable of mystery : ' They pierced
my hands and my feet; they counted all my
bones. They considered and gazed on me ; they
parted my garments among themselves, and cast
lots upon my vesture.' For when they crucified
Him, driving in the nails, they pierced His hands
and feet ; and those who crucified Him parted

* We read ejrio-Ta^ei'iov for eiTKna.fJi.evoi'. Otherwise to be trans-
lated: " God foretold that which you did not know," etc.

5 \(yofievi>}v for yd'Ofiivtov,

6 Luke vi. 35.

7 Ps. iii. 4,5.

8 Isa. Ixv. 2; comp. also Rom. x. ti.

9 Isa. liii. 9.

JO That is, Ps. xxii. 16-18.

248

DIALOGUE WITH TRYPHO.

His garments among themselves, each casting
lots for what he chose to have, and receiving
according to the decision of the lot. And this
very Psalm you maintain does not refer to Christ ;
for you are in all respects blind, and do not un-
derstand that no one in your nation who has
been called King or Christ has ever had his
hands or feet pierced while alive, or has died in
this mysterious fashion — to wit, by the cross —
save this Jesus alone.

CHAP. XCVIII. — PREDICTIONS OF CHRIST IN PS.

XXII.

" I shall repeat the whole Psalm, in order that
you may hear His reverence to the Father, and
how He refers all things to Him, and prays to
be delivered by Him from this death ; at the
same time declaring in the Psalm who they are
that rise up against Him, and showing that He
has truly become man capable of suffering. It
is as follows : ' O God, my God, attend to me :
why hast Thou forsaken me ? The words of my
transgressions are far from my salvation. O my
God, I will cry to Thee in the day-time, and
Thou wilt not hear ; and in the night-season,
and it is not for want of understanding in me.
But Thou, the Praise of Israel, inhabitest the holy
place. Our fathers trusted in Thee ; they trusted,
and Thou didst deliver them. They cried unto
Thee, and were delivered : they trusted in Thee,
and were not confounded. But I am a worm,
and no man ; a reproach of men, and despised
of the people. All they that see me laughed me
to scorn ; they spake with the lips, tjiey shook
the head : He trusted on the Lord : let Him
deliver him, let Him save him, since he desires
Him. For Thou art He that took me out of the
womb ; my hope from the breasts of my mother :
I was cast upon Thee from the womb. Thou
art my God from my mother's belly : be not far
from me, for trouble is near ; for there is none
to help. Many calves have compassed me ; fat
bulls have beset me round. They opened their
mouth upon me, as a ravening and roaring lion.
All my bones are poured out and dispersed like
water. My heart has become like wax melting
in the midst of my belly. My strength is dried
up like a potsherd ; and my tongue has cleaved
to my throat ; and Thou hast brought me into
the dust of death. For many dogs have sur-
rounded me ; the assembly of the wicked have
beset me round. They pierced my hands and
my feet, they did tell all my bones. They
did look and stare upon me ; they parted my
garments among them, and cast lots upon my
vesture. But do not Thou remove Thine assist-
ance from me, O Lord : give heed to help me ;
deliver my soul from the sword, and my ' only-

' Probably should be " Thy."

begotten from the hand of the dog. Save me
from the lion's mouth, and my humility from the
horns of the unicorns. I will declare Thy name
to my brethren ; in the midst of the Church will
I praise Thee. Ye that fear the Lord, praise
Him : all ye the seed of Jacob, glorify Him.
Let all the seed of Israel fear Him.' "

CHAP. XCIX. IN THE COMMENCEMENT OF THE

PSALM ARE CHRIST'S DYING WORDS.

And when I liad said these words, I con-
tinued : " Now I will demonstrate to you that
the whole Psalm refers thus to Christ, by the
words which I shall again explain. What is
said at first — ' O God, my God, attend to me :
why hast Thou forsaken me ? ' — announced
from the beginning that which was to be said in
the time of Christ. For when crucified. He
spake : ' O God, my God, why hast Thou for-
saken me ? ' And what follows : ' The words of
my transgressions are far from my salvation. O
my God, I will cry to Thee in the day-time, and
Thou wilt not hear ; and in the night-season,
and it is not for want of understanding in me.'
These, as well as the things which He was to do,
were spoken. For on the day on which He was
to be crucified,^ having taken three of His dis-
ciples to the hill called Olivet, situated opposite
to the temple in Jerusalem, He prayed in these
words : ' Father, if it be possible, let this cup
pass from me.' ^ And again He prayed : " Not
as I will, but as Thou wilt ; ' ■* showing by this
that He had become truly a suffering man. But
lest any one should say, He did not know then
that He had to suffer, He adds immediately in
the Psalm : ' And it is not for want of under-
standing in me.' Even as there was no igno-
rance on God's part when He asked Adam
where he was, or asked Cain where Abel was ;
but [it was done] to convince each what kind
of man he was, and in order that through the
record [of Scripture] we might have a knowl-
edge of all : so likewise Christ declared that
ignorance was not on His side, but on theirs,
who thought that He was not the Christ, but
fancied they would put Him to death, and that
He, like some common mortal, would remain in
Hades.

CHAP. C. — IN WHAT SENSE CHRIST IS [cALLEd]
JACOB, AND ISRAEL, AND SON OF MAN.

" Then what follows — ' But Thou, the praise
of Israel, inhabitest the holy place ' — declared
that He is to do something worthy of praise and
wonderment, being about to rise again from the
dead on the third day after the crucifixion ; and
this He has obtained from the Father. For I

day

2 [Jewish computation of the evening as part of the succeeding

i Matt. xxvi. 39.
4 Hid.

DIALOGUE WITH TRYPHO.

249

have showed already that Christ is called both
Jacob and Israel ; and I have proved that it is
not in the blessing of Joseph and Judah alone
that what relates to Him was proclaimed mys-
teriously, but also in the Gospel it is written
that He said : ' All things are delivered unto me
by My Father ; ' and, * No man knoweth the
Father but the Son ; nor the Son but the Father,
and they to whom the Son will reveal Him.' '
Accordingly He revealed to us all that we have
perceived by His grace out of the Scriptures, so
that we know Him to be the first-begotten of
God, and to be before all creatures ; likewise
to be the Son of the patriarchs, since He as-
sumed flesh by the Virgin of their family, and
submitted to become a man without comeliness,
dishonoured, and subject to suffering. Hence,
also, among His words He said, when He was
discoursing about His future sufferings : ' The
Son of man must suffer many things, and be
rejected by the Pharisees and Scribes, and be
crucified, and on the third day rise again.' ^ He
said then that He was the Son of man, either
because of His birth by the Virgin, who was, as
I said, of the family of David,^ and Jacob, and
Isaac, and Abraham ; or because Adam ^ was
the father both of Himself and of those who
have been first enumerated from whom Mary
derives her descent. For we know that the
fathers of women are the fathers likewise of
those children whom their daughters bear. For
[Christ] called one of His disciples — previously
known by the name of Simon — Peter ; since he
recognised Him to be Christ the Son of God, by
the revelation of His Father : and since we find
it recorded in the memoirs of His apostles that
He is the Son of God, and since we call Him
the Son, we have understood that He proceeded
before all creatures from the Father by His
power and will (for He is addressed in the writ-
ings of the prophets in one way or another as
Wisdom, and the Day,5 and the East, and a
Sword, and a Stone, and a Rod, and Jacob, and
Israel) ; and that He became man by the Virgin,
in order that the disobedience which proceeded
from the serpent might receive its destruction in
the same manner in which it derived its origin.
For Eve, who was a virgin and undefiled, having
conceived the word of the serpent, brought
forth disobedience and death. But the Virgin
Mary received faith and joy, when the angel

• Matt. xi. 27.

2 Matt. xvi. 21.

3 [Note this testimony to Mary's descent from David.]

* The text is, aiiTov toc A/3paafx Trarepa. Thirlby proposed
ovToi' Tou 'AfidyLt: Maranus changed this into avroi t'ov 'ASafi
jrarepa.

5 It is not easy, says Maranus, to say in what Scripture Christ is
so called. [Clearly he refers to the Dayspring (St. Luke, ii. 78) as
the LXX. render many texts of the O. T. See Zech. iii. 8.] Per-
haps Justin had in his mind the passage, " This is the day which the
Lord hath made" (Ps. cxviii. 24). Clem. Alex, teaches that Christ
is here referred to.

Gabriel announced the good tidings to her that
the Spirit of the Lord would come upon her,
and the power of the Highest would overshadow
her : wherefore also the Holy Thing begotten
of her is the Son of God ; ^ and she replied,
' Be it unto me according to thy word.' " 7 And
by her has He been born, to whom we have
proved so many Scriptures refer, and by whom
God destroys both the serpent and those angels
and men who are like him ; but works deliver-
ance from death to those who repent of their
wickedness and believe upon Him.

CHAP. CL — CHRIST REFERS ALL THINGS TO THE
FATHER.

"Then what follows of the Psalm is this, in
which He says : ' Our fathers trusted in Thee ;
they trusted, and Thou didst deliver them.
They cried unto Thee, and were not confounded.
But I am a worm, and no man ; a reproach of
men, and despised of the people ; ' which show
that He admits them to be His fathers, who
trusted in God and were saved by Him, who
also were the fathers of the Virgin, by whom
He was born and became man ; and He fore-
tells that He shall be saved by the same God,
but boasts not in accomplishing anything through
His own will or might. For when on earth He
acted in the very same manner, and answered
to one who addressed Him as ' Good Master : '
' Why callest thou me good ? One is good, my
Father who is in heaven.' ^ But when He says,
' I am a worm, and no man ; a reproach of men,
and despised of the people,' He prophesied the
things which do exist, and which happen to
Him. For we who believe on Him are every-
where a reproach, ' despised of the people ; '
for, rejected and dishonoured by your nation.
He suffered those indignities which you planned
against Him. And the following : ' All they
that see me laughed me to scorn ; they spake
with the lips, they shook the head : He trusted
in the Lord ; let Him deliver him, since he
desires Him ; ' this likewise He foretold should
happen to Him. For they that saw Him cruci-
fied shook their heads each one of them, and
distorted their lips, and twisting their noses to
each other,'' they spake in mockery the words
which are recorded in the memoirs of His apos-
tles : ' He said he was the Son of God : let him
come down ; let God save him,'

CHAP. CII. — THE PREDICTION OF THE EVENTS
WHICH HAPPENED TO CHRIST WHEN HE WAS
BORN. WHY GOD PERMITTED IT.

" And what follows — ' My hope from the

6 Luke i. 35. See Meyer /« Uc.

7 Luke i. 38.

8 Luke xviii. i8 f.

9 The text is corrupt, and the meaning doubtful. Otto translates;
naribus inter se certantes.

250

DIALOGUE WITH TRYPHO.

breasts of my mother. On Thee have I been
cast from the womb ; from my mother's belly
Thou art my God : for there is no helper.
Many calves have compassed me ; fat bulls
have beset me round. They opened their
mouth upon me, as a ravening and a roaring
lion. All my bones are poured out and dis-
persed like water. My heart has become like
wax melting in the midst of my belly. My
strength is become dry like a potsherd ; and my
tongue has cleaved to my throat ' — foretold
what would come to pass ; for the statement,
' My hope from the breasts of my mother,' [is
thus explained]. As soon as He was born in
Bethlehem, as I previously remarked, king
Herod, having learned from the Arabian Magi
about Him, made a plot to put Him to death ;
and by God's command Joseph took Him with
Mary and departed into Egypt. For the Father
had decreed that He whom He had begotten
should be put to death, but not before He had
grown to manhood, and proclaimed the word
which proceeded from Him. But if any of you
say to us, Could not God rather have put Herod
to death ? I return answer by anticipation :
Could not God have cut off in the beginning
the serpent, so that he exist not, rather than
have said, ' And I will put enmity between him
and the woman, and between his seed and her
seed ? ' ' Could He not have at once created a
multitude of men? But yet, since He knew
that it would be good. He created both angels
and men free to do that which is righteous, and
He appointed periods of time during which He
knew it would be good for them to have the
exercise of free-will ; and because He likewise
knew it would be good, He made general and
particular judgments ; each one's freedom of
will, however, being guarded. Hence Scripture
says the following, at the destruction of the
tower, and division and alteration of tongues :
' And the Lord said, Behold, the people is one,
and they have all one language ; and this they
have begun to do : and now nothing will be
restrained from them of all which they have
attempted to do. ' ^ And the statement, ' My
strength is become dry like a potsherd, and my
tongue has cleaved to my throat,' was also a
prophecy of what would be done by Him accord-
ing to the Father's will. For the power of His
strong word, by which He always confuted the
Pharisees and Scribes, and, in short, all your
nation's teachers that questioned Him, had a
cessation like a plentiful and strong spring, the
waters of which have been turned off, when He
kept silence, and chose to return no answer to
any one in the presence of Pilate ; as has been
declared in the memoirs of His apostles, in

' Gen. iii. 15.
» Gen. xi. 6.

order that what is recorded by Isaiah might
have efficacious fruit, where it is written, ' The
Lord gives me a tongue, that I may know when
I ought to speak.' ^ Again, when He said,
' Thou art my God ; be not far from me,' He
taught that all men ought to hope in God who
created all things, and seek salvation and help
from Him alone ; and not suppose, as the rest
of men do, that salvation can be obtained by
birth, or wealth, or strength, or wisdom. And
such have ever been your practices : at one
time you made a calf, and always you have
shown yourselves ungrateful, murderers of the
righteous, and proud of your descent. For if
the Son of God evidently states that He can be
saved, [neither] •♦ because He is a son, nor be-
cause He is strong or wise, but that without God
He cannot be saved, even though He be sinless,
as Isaiah declares in words to the effect that
even in regard to His very language He com-
mitted no sin (for He committed no iniquity or
guile with His mouth), how do you or others
who expect to be saved without this hope, sup-
pose that you are not deceiving yourselves ?

CHAP. cm. THE PHARISEES ARE THE BULLS : THE

ROARING LION IS HEROD OR THE DEVIL.

" Then what is next said in the Psalm — ' For
trouble is near, for there is none to help me.
Many calves have compassed me ; fat bulls have
beset me round. They opened their mouth
upon me as a ravening and roaring lion. All
my bones are poured out and dispersed like
water,' — was likewise a prediction of the events
which happened to Him. For on that night
when some of your nation, who had been sent
by the Pharisees and Scribes, and teachers,5
came upon Him from the Mount ^ of Olives,
those whom Scripture called butting and prema-
turely destructive calves surrounded Him. And
the expression, ' Fat bulls have beset me round,'
He spoke beforehand of those who acted simi-
larly to the calves, when He was led before your
teachers. And the Scripture described them as
bulls, since we know that bulls are authors of
calves' existence. As therefore the bulls are the
begetters of the calves, so your teachers were the
cause why their children went out to the Mount
of Olives to take Him and bring Him to them.
And the expression, * For there is none to help,'
is also indicative of what took place. For there
was not even a single man to assist Him as an
innocent person. And the expression, ' They
opened their mouth upon me like a roaring lion,'

3 Isa. 1. 4.

* Not found in mss.

s icol Twv SiSa<TKa.\ii>v, adopted instead of (card tijv SiSavKoJ^iav,
" according to their instructions."

b ait'o ToO opovf. Justin seems to have supposed that the Jews
came on Christ from some point of the hill while He was in the valley
below. 'Ewi ToO opous and inl to opos have been suggested.

DIALOGUE WITH TRYPHO.

251

designates him who was then king of the Jews,
and was called Herod, a successor of the Herod
who, when Christ was born, slew all the infants
in Bethlehem born about the same time, because
he imagined that amongst them He would as-
suredly be of whom the Magi from Arabia had
spoken ; for he was ignorant of the will of Him
that is stronger than all, how He had commanded
Joseph and Mary to take the Child and depart
into Egypt, and there to remain until a revelation
should again be made to them to return into
their own country. And there they did remain
until Herod, who slew the infants in Bethlehem,
was dead, and Archelaus had succeeded him.
And he died before Christ came to the dispensa-
tion on the cross which was given Him by His
Father. And when Herod succeeded Archelaus,
having received the authority which had been
allotted to him, Pilate sent to him by way of
compliment Jesus bound ; and God foreknowing
that this would happen, had thus spoken : ' And
they brought Him to the Assyrian, a present to
the king.' ' Or He meant the devil by the lion
roaring against Him : whom Moses calls the ser-
pent, but in Job and Zechariah he is called the
devil, and by Jesus is addressed as Satan, show-
ing that a compounded name was acquired by
him from the deeds which he performed. For
' Sata' in the Jewish and Syrian tongue means
apostate ; and ' Nas' is the word from which he
is called by interpretation the serpent, i.e., accord-
ing to the interpretation of the Hebrew term,
from both of which there arises the single word
Satanas. For this devil, when [Jesus] went up
from the river Jordan, at the time when the voice
spake to Him, ' Thou art my Son : this day have
I begotten Thee,' ^ is recorded in the memoirs
of the apostles to have come to Him and tempted
Him, even so far as to say to Him, ' Worship
me ; ' and Christ answered him, ' Get thee be-
hind me, Satan : thou shalt worship the Lord
thy God, and Him only shalt thou serve.' ^ For
as he had deceived Adam, so he hoped '' that
he might contrive some mischief against Christ
also. Moreover, the statement, ' All my bones
are poured out 5 and dispersed like water ; my
heart has become Uke wax, melting in the midst
of my belly,' was a prediction of that which
happened to Him on that night when men came
out against Him to the Mount of Olives to seize
Him. For in the memoirs which I say were
drawn up by His apostles and those who followed
them, [it is recorded] that His sweat fell down
like drops of blood while He was praying, and
saying, ' If it be possible, let this cup pass : ' '^

» Hos. X. 6.

2 Ps. ii. 7; comp. Matt. iii. 17.

3 Matt. iv. 9, 10.

* Literally, " said."

' Maranus says it is hardly to be doubted that Justin read, " I am
poured out like water," etc.
^ Luke xxii. 44, 43.

His heart and also His bones trembling ; His
heart being like wax melting in His belly : ^ in
order that we may perceive that the Father
wished His Son really ^ to undergo such suffer-
ings for our sakes, and may not say that He,
being the Son of God, did not feel what was
happening to Him and inflicted on Him.
Further, the expression, ' My strength is dried
up like a potsherd, and my tongue has cleaved
to my throat,' was a prediction, as I previously
remarked, of that silence, when He who con-
victed all your teachers of being unwise returned
no answer at all.

CHAP. CIV. — CIRCUMSTANCES OF CHRIST'S DEATH
ARE PREDICTED IN THIS PSALM.

" And the statement, ' Thou hast brought me
into the dust of death ; for many dogs have sur-
rounded me : the assembly of the wicked have
beset me round. They pierced my hands and
my feet. They did tell all my bones. They did
look and stare upon me. They parted my gar-
ments among them, and cast lots upon my ves-
ture,' — was a prediction, as I said before, of the
death to which the synagogue of the wicked
would condemn Him, whom He calls both dogs
and hunters, declaring that those who hunted
Him were both gathered together and assiduously
striving to condemn Him. And this is recorded
to have happened in the memoirs of His apos-
tles. And I have shown that, after His crucifix-
ion, they who crucified Him parted His garments
among them.

CHAP. CV. THE PSALM ALSO PREDICTS THE CRU-
CIFIXION AND THE SUBJECT OF THE LAST PRAYERS
OF CHRIST ON EARTH.

" And what follows of the Psalm, — ' But Thou,
Lord, do not remove Thine assistance from me ;
give heed to help me. Deliver my soul from
the sword, and my ^ only-begotten from the hand
of the dog ; save me from the lion's mouth, and
my humility from the horns of the unicorns,' —
was also inforaiation and prediction of the events
which should befall Him. For I have already
proved that He was the only-begotten of the
Father of all things, being begotten in a peculiar
manner Word and Power by Him, and having
afterwards become man through the Virgin, as
we have learned from the memoirs. Moreover,
it is similarly foretold that He would die by cru-
cifixion. For the passage, ' Deliver my soul
from the sword, and my '° only-begotten from the
hand of the dog ; save me from the lion's mouth,
and my humility from the horns of the unicorns,'
is indicative of the suffering by which He should

7 [Breast, rather. The (icoiAt/) cavity of the nobler viscera.\

8 Justin refers to the opinion of the Docetes, that Christ suffered
in appearance merely, and not in reality.

3 See note on chap, xcviii.
10 Ibid.

2S2

DIALOGUE WITH TRYPHO.

die, i.e., by crucifixion. For the ' horns of the
unicorns,' I have already explained to you, are
the figure of the cross only. And the prayer
that His soul should be saved from the sword,
and lion's mouth, and hand of the dog, was a
prayer that no one should take possession of
His soul : so that, when we arrive at the end of
life, we may ask the same petition from God, who
is able to turn away every shameless evil angel
from taking our souls. And that the souls sur-
vive, I have shown ' to you from the fact that
the soul of Samuel was called up by the witch,
as Saul demanded. And it appears also, that
all the souls of similiar righteous men and proph-
ets fell under the dominion of such powers, as is
indeed to be inferred from the very facts in the
case of that witch. Hence also God by His Son
teaches ^ us for whose sake these things seem to
have been done, always to strive earnestly, and
at death to pray that our souls may not fall into
the hands of any such power. For when Christ
was giving up His spirit on the cross, He said,
' Father, into Thy hands I commend my spirit,' ^
as I have learned also from the memoirs. For
He exhorted His disciples to surpass the phari-
saic way of living, with the warning, that if they
did not, they might be sure they could not be
saved ; and these words are recorded in the
memoirs : ' Unless your righteousness exceed
that of the Scribes and Pharisees, ye shall not
enter into the kingdom of heaven.' ■♦

CH.4P. cvi. — Christ's resurrection is fore-
told IN THE conclusion OF THE PSALM.

" The remainder of the Psalm makes it mani-
fest that He knew His Father would grant to
Him all things which He asked, and would raise
Him from the dead ; and that He urged all who
fear God to praise Him because He had compas-
sion on all races of believing men, through the
mystery of Him who was crucified ; and that He
stood in the midst of His brethren the apostles
(who repented of their flight from Him when He
was crucified, after He rose from the dead, and
after they were persuaded by Himself that, before
His passion He had mentioned to them that He
must suffer these things, and that they were an-
nounced beforehand by the prophets), and when
living with them sang praises to God, as is made
evident in the memoirs of the apostles. The
words are the following : ' I will declare Thy
name to my brethren ; in the midst of the Church
will I praise Thee. Ye that fear the Lord, praise
Him ; all ye, the seed of Jacob, glorify Him.

■ This demonstration is not given. [\\. could not be. The woman
was herself frightened by the direct interposition of God. i. Sam.
xxviii, 12, 13.]

^ Sylburg proposed Siicaious yiveaOai for 5i ov<; yi-v, " to strive
earnestly to become righteous, and at death to pray."
^ Luke xxiii. 46.
* Matt. V. 20.

Let all the seed of Israel fear Him.' And when
it is said that He changed the name of one of
the apostles to Peter ; and when it is written in
the memoirs of Him that this so hap[)ened, as
well as that He changed the names of other two
brothers, the sons of Zebedee, to Boanerges,
which means sons of thunder ; this was an an-
nouncement of the fact that it was He by whom
Jacob was called Israel, and Oshea called Jesus
(Joshua), under whose name the people who
survived of those that came from Egypt were
conducted into the land promised to the jjatri-
archs. And that He should arise like a star
from the seed of Abraham, Moses showed before-
hand when he thus said, ' A star shall arise from
Jacob, and a leader from Israel ; ' 5 and another
Scripture says, ' Behold a man ; the East is His
name.' ^ Accordingly, when a star rose in heaven
at the time of His birth, as is recorded in the
memoirs of His apostles, the Magi from Arabia,
recognising the sign by this, came and wor-
shipped Him.

chap. CVII. THE SAME IS TAUGHT FROM THE

HISTORY OF JONAH.

" And that He would rise again on the third
day after the crucifixion, it is written '' in the
memoirs that some of your nation, questioning
Him, said, ' Show us a sign ; ' and He replied to
them, ' An evil and adulterous generation seeketh
after a sign ; and no sign shall be given them,
save the sign of Jonah.' And since He spoke
this obscurely, it was to be understood by the
audience that after His crucifixion He should rise
again on the third day. And He showed that
your generation was more wicked and more adul-
terous than the city of Nineveh ; for the latter,
when Jonah preached to them, after he had been
cast up on the third day from the belly of the
great fish, that after three (in other versions,
forty) ^ days they should all perish, proclaimed a
fast of all creatures, men and beasts, with sack-
cloth, and with earnest lamentation, with true
repentance from the heart, and turning away
from unrighteousness, in the belief that God is
merciful and kind to all who turn from wicked-
ness ; so that the king of that city himself, with
his nobles also, put on sackcloth and remained
fasting and praying, and obtained their request
that the city should not be overthrown. But when
Jonah was grieved that on the (fortieth) third
day, as he proclaimed, the city was not over-
thrown, by the dispensation of a gourd ^ springing
up from the earth for him, under which he sat

s Num. xxiv. 17.

' [Or, " Dayspring."] Zech. vi. 12 (according to LXX.).

7 Matt. xii. 38 f.

8 In the LXX. only three days are recorded, though in the He-
brew and other versions yor/^y. The parenthetic clause is probably
the work of a transcriber.

9 Read xiKuwra for (TiKVUfa.

DIALOGUE WITH TRYPHO.

25,

and was shaded from the heat (now the gourd
had sprung up suddenly, and Jonah had neither
planted nor watered it, but it had come up all at
once to afford him shade), and by the other dis-
pensation of its withering away, for which Jonah
grieved, [God] convicted him of being unjustly
displeased because the city of Nineveh had not
been overthrown, and said, ' Thou hast had pity on
the gourd, for the which thou hast not laboured,
neither madest it grow; which came up in a
night, and perished in a night. And shall I not
spare Nineveh, the great city, wherein dwell
more than six score thousand persons that can-
not discern between their right hand and their
left hand ; and also much cattle ? ' '

CHAP. CVIII. THE RESURRECTION OF CHRIST DID

NOT CONVERT THE JEWS. BUT THROUGH THE
WHOLE WORLD THEY HAVE SENT MEN TO AC-
CUSE CHRIST.

" And though all the men of your nation knew
the incidents in the life of Jonah, and though
Christ said amongst you that He would give
the sign of Jonah, exhorting you to repent of
your wicked deeds at least after He rose again
from the dead, and to mourn before God as did
the Ninevites, in order that your nation and city
might not be taken and destroyed, as they have
been destroyed ; yet you not only have not re-
pented, after you learned that He rose from
the dead, but, as I said before,^ you have sent
chosen and ordained men throughout all the
world to proclaim that a godless and lawless
heresy had sprung from one Jesus, a Galilaean
deceiver, whom we crucified, but his disciples
stole him by night from the tomb, where he was
laid when unfastened from the cross, and now
deceive men by asserting that he has risen from
the dead and ascended to heaven. Moreover,
you accuse Him of having taught those godless,
lawless, and unholy doctrines which you mention
to the condemnation of those who confess Him
to be Christ, and a Teacher from and Son of
God. Besides this, even when your city is cap-
tured, and your land ravaged, you do not repent,
but dare to utter imprecations on Him and all
who believe in Him. Yet we do not hate you
or those who, by your means, have conceived
such prejudices against us ; but we pray that
even now all of you may repent and obtain mercy
from God, the compassionate and long-suffering
Father of all.

CHAP. CIX. THE CONVERSION OF THE GENTILES

HAS BEEN PREDICTED BY MICAH.

" But that the Gentiles would repent of the
evil in which they led erring lives, when they
heard the doctrine preached by His apostles

■ Jonah iv. ic f.
* Chap. xvii.

from Jerusalem, and which they learned ^ through
them, suffer me to show you by quoting a short
statement from the prophecy of Micah, one of
the twelve [minor prophets] . This is as follows :
' And in the last days the mountain of the Lord
shall be manifest, established on the top of the
mountains ; it shall be exalted above the hills,
and people shall flow unto it.+ And many na-
tions shall go, and say. Come, let us go up to
the mountain of the Lord, and to the house of
the God of Jacob ; and they shall enlighten us
in His way, and we shall walk in His paths : for
out of Zion shall go forth the law, and the word
of the Lord from Jerusalem. And He shall
judge among many peoples, and shall rebuke
strong nations afar off; and they shall beat their
swords into ploughshares, and their spears into
sickles : nation shall not lift up a sword against
nation, neither shall they learn war any more.
And each man shall sit under his vine and under
his fig tree ; and there shall be none to terrify :
for the mouth of the Lord of hosts hath spoken
it. For all people will walk in the name of
their gods ; but we will walk in the name of the
Lord our God for ever. And it shall come to
pass in that day, that I will assemble her that is
afflicted, and gather her that is driven out, and
whom I had plagued ; and I shall make her that
is afiflicted a remnant, and her that is oppressed
a strong nation. And the Lord shall reign over
them in Mount Zion from henceforth, and even
for ever.' " s

CHAP. ex. A PORTION OF THE PROPHECY AL-
READY FULFILLED IN THE CHRISTLVNS : THE
REST SHALL BE FULFILLED AT THE SECOND
ADVENT.

And when I had finished these words, I con-
tinued : " Now I am aware that your teachers,
sirs, admit the whole of the words of this pas-
sage to refer to Christ ; and I am likewise aware
that they maintain He has not yet come ; or if
they say that He has come, they assert that it
is not known who He is ; but when He shall
become manifest and glorious, then it shall be
known who He is. And then, they say, the
events mentioned in this passage shall happen,
just as if there was no fruit as yet from the words
of the prophecy. O unreasoning men ! under-
standing not what has been proved by all these
passages, that two advents of Christ have been
announced : the one, in which He is set forth as
suffering, inglorious, dishonoured, and crucified ;
but the other, in which He shall come from
heaven with glory, when the man of apostasy,^
who speaks strange things against the Most

3 Read naOoura for naOovra.

* Literally, " people shall place a river in it."

5 Mic. iv. iff.

'' 2 Thess. ii. 3 ; and see chap, xxzii.

254

DIALOGUE WITH TRYPHO.

High, shall venture to do unlawful deeds on the
earth against us the Christians, who, having
learned the true worship of God from the law,
and the word which went forth from Jerusalem
by means of the apostles of Jesus, have fled for
safety to the God of Jacob and God of Israel ;
and we who were filled with war, and mutual
slaughter, and every wickedness, have each
through the whole earth changed our warlike
weapons, — our swords into ploughshares, and
our spears into implements of tillage, — and we
cultivate piety, righteousness, philanthropy, faith,
and hope, which we have from the Father Him-
self through Him who was crucified ; and sitting
each under his vine, i.e., each man possessing
his own married wife. For you are aware that
the prophetic word says, ' And his wife shall be
like a fruitful vine.' ' Now it is evident that no
one can terrify or subdue us who have believed
in Jesus over all the world. For it is plain that,
though beheaded, and crucified, and thrown to
wild beasts, and chains, and fire, and all other
kinds of torture, we do not give up our confes-
sion ; but the more such things happen, the more
do others and in larger numbers become faith-
ful, and worshippers of God through the name
of Jesus. For just as if one should cut away the
fruit-bearing parts of a vine, it grows up again,
and yields other branches flourishing and fruit-
ful ; even so the same thing happens with us.
For the vine planted by God and Christ the
Saviour is His people. But the rest of the proph-
ecy shall be fulfilled at His second coming.
For the expression, ' He that is afflicted [and
driven out],' i.e., from the world, [implies] that,
so far as you and all other men have it in your
power, each Christian has been driven out not
only from his own property, but even from the
whole world ; for you permit no Christian to live.
But you say that the same fate has befallen your
own nation. Now, if you have been cast out
after defeat in battle, you have suffered such
treatment justly indeed, as all the Scriptures
bear witness ; but we, though we have done
no such [evil acts] after we knew the truth of
God, are testified to by God, that, together with
the most righteous, and only spotless and sinless
Christ, we are taken away out of the earth. For
Isaiah cries, ' Behold how the righteous perishes,
and no man lays it to heart ; and righteous men
are taken away, and no man considers it.' ^

CHAP. CXI. — THE TWO ADVENTS WERE SIGNIFIED
BY THE TWO GOATS. OTHER FIGURES OF THE
FIRST ADVENT, IN WHICH THE GENTILES ARE
FREED BY THE BLOOD OF CHRIST.

" And that it was declared by symbol, even in
the time of Moses, that there would be two ad-

' Ps. cxxviii. 3.
' Isa. Ivii. I.

vents of this Christ, as I have mentioned pre-
viously, [is manifest] from the symbol of the
goats presented for sacrifice during the fast.
And again, by what Moses and Joshua did, the
same thing was symbolically announced and told
beforehand. For the one of them, stretching
out his hands, remained till evening on the hill,
his hands being supported ; and this reveals a
type of no other thing than of the cross : and
the other, whose name was altered to Jesus
(Joshua), led the fight, and Israel conquered.;
Now this took place in the case of both those
holy men and prophets of God, that you may
perceive how one of them could not bear up
both the mysteries : I mean, the type of the
cross and the type of the name. For this is,
was, and shall be the strength of Him alone,
whose name every power dreads, being very
much tormented because they shall be destroyed
by Him. Therefore our suffering and crucified
Christ was not cursed by the law, but made it
manifest that He alone would save those who
do not depart from His faith. And the blood
of the passover, sprinkled on each man's door-
posts and lintel, delivered those who were saved
in Egypt, when the first-bom of the Egyptians
were destroyed. For the passover was Christ,
who was afterwards sacrificed, as also Isaiah
said, ' He was led as a sheep to the slaughter.' ^
And it is written, that on the day of the pass-
over you seized Him, and that also during the
passover you crucified Him. And as the blood
of the passover saved those who were in Egypt,
so also the blood of Christ will deliver from
death those who have believed. Would God,
then, have been deceived if this sign had not
been above the doors ? I do not say that ;
but I affirm that He announced beforehand
the future salvation for the human race through
the blood of Christ. For the sign of the scar-
let thread, which the spies, sent to Jericho by
Joshua, son of Nave (Nun), gave to Rahab the
harlot, telling her to bind it to the window
through which she let them down to escape
from their enemies, also manifested the symbol
of the blood of Christ, by which those who were
at one time harlots and unrighteous persons out
of all nations are saved, receiving remission of
sins, and continuing no longer in sin.

CHAP. CXII. — THE JEWS EXPOUND THESE SIGNS
JEJUNELY ANt» FEEBLY, AND TAKE UP THEIR
ATTENTION ONLY WITH INSIGNIFICANT MATTERS.

" But you, expounding these things in a low
[and earthly] manner, impute much weakness
to God, if you thus listen to them merely, and
do not investigate the force of the words spoken.
Since even Moses would in this way be con-

3 Isa. liii. 7.

DIALOGUE WITH TRYPHO.

255

sidered a transgressor : for he enjoined that no
likeness of anything in heaven, or on earth, or
in the sea, be made ; and then he himself made
a brazen serpent and set it on a standard, and
bade those who were bitten look at it : and they
were saved when they looked at it. Will the
serpent, then, which (I have already said) God
had in the beginning cursed and cut off by the
great sword, as Isaiah says,' be understood as
having preserved at that time the people ? and
shall we receive these things in the foolish ac-
ceptation of your teachers, and [regard] them
not as signs ? And shall we not rather refer the
standard to the resemblance of the crucified
Jesus, since also Moses by his outstretched
hands, together with him who was named Jesus
(Joshua), achieved a victory for your people?
For in this way we shall cease to be at a loss
about the things which the lawgiver did, when
he, without forsaking God, persuaded the people
to hope in a beast through which transgression
and disobedience had their origin. And this
was done and said by the blessed prophet with
much intelligence and mystery ; and there is
nothing said or done by any one of the prophets,
without exception, which one can justly repre-
hend, if he possess the knowledge which is in
them. But if your teachers only expound to
you why female camels are spoken of in this
passage, and are not in that ; or why so many
measures of fine flour and so many measures of
oil [are used] in the offerings ; and do so in a
low and sordid manner, while they never ven-
ture either to speak of or to expound the points
which are great and worthy of investigation, or
command you to give no audience to us while
we expound them, and to come not into con-
versation with us ; will they not deserve to hear
what our Lord Jesus Christ said to them :
'Whited sepulchres, which appear beautiful
outward, and within are full of dead men's
bones ; which pay tithe of mint, and swallow
a camel : ye blind guides ! ' ^ If, then, you will
not despise the doctrines of those who exalt
themselves and wish to be called Rabbi, Rabbi,
and come with such earnestness and intelligence
to the words of prophecy as to suffer the same
inflictions from your own people which the
prophets themselves did, you cannot receive
any advantage whatsoever from the prophetic
writings.

CHAP. CXIII. JOSHUA WAS A FIGURE OF CHRIST.

" What I mean is this. Jesus (Joshua) , as I
have now frequently remarked, who was called
Oshea, when he was sent to spy out the land of
Canaan, was named by Moses Jesus (Joshua).

' Isa. xxvii. i.

2 Matt, xxiii. 27, 23, 24. [Note the examples he gives of the
rabbinical expositions. He consents to their principle, but gives
nobler analogies.]

Why he did this you neither ask, nor are at a
loss about it, nor make strict inquiries. There-
fore Christ has escaped your notice ; and though
you read, you understand not ; and even now,
though you hear that Jesus is our Christ, you
consider not that the name was bestowed on
Him not purposelessly nor by chance. But you
make a theological discussion as to why one ' a '
was added to Abraham's first name ; and as to
why one ' p ' was added to Sarah's name, you
use similar high-sounding disputations.^ But
why do you not similarly investigate the reason
why the name of Oshea the son of Nave (Nun),
which his father gave him, was changed to Jesus
(Joshua) ? But since not only was his name
altered, but he was also appointed successor to
Moses, being the only one of his contemporaries
who came out from Egypt, he led the surviving
people into the Holy Land ; and as he, not
Moses, led the people into the Holy Land, and
as he distributed it by lot to those who entered
along with him, so also Jesus the Christ will
turn again the dispersion of the people, and will
distribute the good Jand to each one, though
not in the same manner. For the former gave
them a temporary inheritance, seeing he was
neither Christ who is God, nor the Son of God ;
but the latter, after the holy resurrection,'* shall
give us the eternal possession. The former, after
he had been named Jesus (Joshua), and after
he had received strength from His Spirit,
caused the sun to stand still. For I have
proved that it was Jesus who appeared to and
conversed with Moses, and Abraham, and all
the other patriarchs without exception, minister-
ing to the will of the Father ; who also, I say,
came to be bom man by the Virgin Mary, and
lives for ever. For the latter is He after 5 whom
and by whom the Father will renew both the
heaven and the earth ; this is He who shall shine
an eternal light in Jerusalem ; this is he who
is the king of Salem after the order of Melchize-
dek, and the eternal Priest of the Most High.
The former is said to have circumcised the
people a second time with knives of stone
(which was a sign of this circumcision with
which Jesus Christ Himself has circumcised us
from the idols made of stone and of other mate-
rials), and to have collected together those who
were circumcised from the uncircumcision, i.e.,
from the error of the world, in every place by
the knives of stone, to wit, the words of our
Lord Jesus. For I have shown that Christ was
proclaimed by the prophets in parables a Stone
and a Rock. Accordingly, the knives of stone
we shall take to mean His words, by means of

3 According to the LXX., 2of)a was altered to 2appa, and 'A(3pa;i
to 'A/3pad^t.

* Or, " resurrection of the saints."

5 Justin seems to mean that the renewal of heaven and earth dates
from the incarnation of Christ. [St. Matt. xix. 28.]

256

DIALOGUE WITH TRYPHO.

which so many who were in error have been
circumcised from uncircumcision with the cir-
cumcision of the heart, with which God by
Jesus commanded those from that time to be
circumcised who derived their circumcision
from Abraham, saying that Jesus (Joshua) would
circumcise a second time with knives of stone
those who entered into that holy land.

CHAP. CXIV. — SOME RULES FOR DISCERNING
WHAT IS SAID ABOUT CHRIST. THE CIRCUMCIS-
ION OF THE JEWS IS VERY DIFFERENT FROM
THAT WHICH CHRISTIANS RECEIVE.

" For the Holy Spirit sometimes brought
about that something, which was the type of
the future, should be done clearly ; sometimes
He uttered words about what was to take place,
as if it was then taking place, or had taken
place. And unless those who read perceive this
art, they will not be able to follow the words of
the prophets as they ought. For example's
sake, I shall repeat some prophetic passages,
that you may understand what I say. When He
speaks by Isaiah, ' He was led as a sheep to the
slaughter, and like a lamb before the shearer,' '
He speaks as if the suffering had already taken
place. And when He says again, ' I have
stretched out my hands to a disobedient and
gainsaying people ; ' ^ and when He says, ' Lord,
who hath believed our report ? ' ^ — the words
are spoken as if announcing events which had
already come to pass. For I have shown that
Christ is oftentimes called a Stone in parable,
and in figurative speech Jacob and Israel. And
again, when He says, ' I shall behold the
heavens, the works of Thy fingers,' ■* unless I
understand His method of using vvords,5 I shall
not understand intelligently, but just as your
teachers suppose, fancying that the Father of all,
the unbegotten God, has hands and feet, and
fingers, and a soul, like a composite being ; and
they for this reason teach that it was the Father
Himself who appeared to Abraham and to
Jacob. Blessed therefore are we who have
been circumcised the second time with knives
of stone. For your first circumcision was and
is performed by iron instruments, for you remain
hard-hearted ; but our circumcision, which is
the second, having been instituted after yours,
circumcises us from idolatry and from absolutely
every kind of wickedness by sharp stones, i.e.,
by the words [preached] by the apostles of the
corner-stone cut out without hands. And our
hearts are thus circumcised from evil, so that we

' Isa. liii. 7.

' Isa. Ixv. 2.

' Isa. liii. I.

* Ps. viii. 3.

5 Literally, " the operation of His words." Editors have changed
Toil' Aoywf into Toi' Aoyof or ToC \6yov: but there is no need of
change.

are happy to die for the name of the good Rock,
which causes living water to burst forth for
the hearts of those who by Him have loved the
Father of all, and which gives those who are
willing to drink of the water of life. But you do
not comprehend me when I speak these things ;
for you have not understood what it has been
prophesied that Christ would do, and you do not
believe us who draw your attention to what has
been written. For Jeremiah thus cries : ' Woe
unto you ! because you have forsaken the living
fountain, and have digged for yoursehes broken
cisterns that can hold no water. Shall there be
a wilderness where Mount Zion is, because I gave
Jerusalem a bill of divorce in your sight ? ' ^

CHAP. CXV. — PREDICTION ABOUT THE CHRISTL4NS
IN ZECHARIAH. THE MALIGNANT WAY WHICH
THE JEWS HAVE IN DISPUTATIONS.

" But you ought to believe Zechariah when
he shows in parable the mystery of Christ, and
announces it obscurely. The following are his
words : ' Rejoice, and be glad, O daughter of
Zion : for, lo, I come, and I shall dwell in the
midst of thee, saith the Lord. And many na-
tions shall be added to the Lord in that day.
And they shall be my people, and I will dwell in
the midst of thee ; and they shall know that the
Lord of hosts hath sent me unto thee. And
the Lord shall inherit Judah his portion in the
holy land, and He shall choose Jerusalem again.
Let all flesh fear before the Lord, for He is raised
up out of His holy clouds. And He showed me
Jesus (Joshua) the high priest standing before
the angel [of the Lord ^J ; and the devil stood at
his right hand to resist him. And the Lord said
to the devil. The Lord who hath chosen Jerusa-
lem rebuke thee. Behold, is not this a brand
plucked out of the fire ? ' " «

As Trypho was about to reply and contradict
me, I said, " Wait and hear what I say first : for
I am not to give the explanation which you sup-
pose, as if there had been no priest of the name
of Joshua (Jesus) in the land of Babylon, where
your nation were prisoners. But even if I did, I
have shown that if there 9 was a priest named
Joshua (Jesus) in your nation, yet the prophet
had not seen him in his revelation, just as he had
not seen either the devil or the angel of the Lord
by eyesight, and in his waking condition, but in a
trance, at the time when the revelation was made
to him.'° But I now say, that as [Scripture] said
that the Son of Nave (Nun) by the name Jesus
(Joshua) wrought powerful works and exploits
which proclaimed beforehand what would be per-
formed by our Lord ; so I proceed now to show

* Jer. ii. 13.

7 Omitted by Justin in this place.

* Zech. ii. 10-13, •''■ '1 2.

9 The reading suggested by Maranus, tl fiiv fjv,
'° [Noteworthy as to prophetic vision.]

DIALOGUE WITH TRYPHO.

257

that the revelation made among your people in
Babylon in the days of Jesus (Joshua) the priest,
was an announcement of the things to be accom-
plished by our Priest, who is God, and Christ the
Son of God the Father of all.

" Indeed, I wondered," continued I, " why a
little ago you kept silence while I was speaking,
and why you did not interrupt me when I said
that the son of Nave (Nun) was the only one
of contemporaries who came out of Egypt that
entered the Holy Land along with the men de-
scribed as younger than that generation. For you
swarm and light on sores like flies. For though
one should speak ten thousand words well, if there
happen to be one little word displeasing to you,
because not sufficiently intelligible or accurate,
you make no account of the many good words,
but lay hold of the little word, and are very zealous
in setting it up as something impious and guilty ;
in order that, when you are judged with the very
same judgment by God, you may have a much
heavier account to render for your great audaci-
ties, whether evil actions, or bad interpretations
' which you obtain by falsifying the truth. For
with what judgment you judge, it is righteous
that you be judged withal.

CHAP. CXVI. — IT IS SHOWN HOW THIS PROPHECY
SUITS THE CHRISTIANS.

" But to give you the account of the revelation
of the holy Jesus Christ, I take up again my dis-
course, and I assert that even that revelation was
made for us who believe on Christ the High
Priest, namely this crucified One ; and though
we lived in fornication and all kinds of filthy con-
versation, we have by the grace of our Jesus, ac-
cording to His Father's will, stripped ourselves
of all those filthy wickednesses with which we
were imbued. And though the devil is ever at
hand to resist us, and anxious to seduce all to
himself, yet the Angel of God, i.e., the Power
of God sent to us through Jesus Christ, rebukes
him, and he departs from us. And we are just
as if drawn out from the fire, when purified from
our former sins, and [rescued] from the affliction
and the fiery trial by which the devil and all his
coadjutors try us ; out of which Jesus the Son of
God has promised again to deliver us,' and invest
us with prepared garments, if we do His com-
mandments ; and has undertaken to provide an
eternal kingdom [for us]. For just as that Jesus
(Joshua), called by the prophet a priest, evi-
dently had on filthy garments because he is said
to have taken a harlot for a wife,^ and is called a

' Maranus changed anocTiTa into oiTroo-Trai', an emendation adopted
in our translation. Otto retains the reading of the MS., " out of which
Jesus the Son of God again snatches us. He promised that He would
clothe us with," etc.

^ Justin either confuses Joshua son of Josedech with Hosea
the prophet, or he refers to the Jewish tradition that " filthy garments "
signified either an illicit marriage, or sins of the people, or the squalor
of captivity.

brand plucked out of the fire, because he had
received remission of sins when the devil that re-
sisted him was rebuked ; even so we, who through
the name of Jesus have believed as one man in
God the Maker of all, have been stripped, through
the name of His first-begotten Son, of the filthy
garments, i.e., of our sins ; and being vehemently
inflamed by the word of His calling, we are the
true high priestly race of God, as even God
Himself bears witness, saying that in every place
among the Gentiles sacrifices are presented to
Him well-pleasing and pure. Now God receives
sacrifices from no one, except through His
priests.^

CHAP. CXVII. — MALACHI'S PROPHECY CONCERNING
THE SACRIFICES OF THE CHRISTIANS. IT CANNOT
BE TAKEN AS REFERRING TO THE PRAYERS OF
JEWS OF THE DISPERSION.

" Accordingly, God, anticipating all the sacri-
fices which we offer through this name, and
which Jesus the Christ enjoined us to offer, i.e.,
in the Eucharist of the bread and the cup, and
which are presented by Christians in all places
throughout the world, bears witness that they are
well-pleasing to Him. But He utterly rejects
those presented by you and by those priests of
yours, saying, ' And I will not accept your sacri-
fices at your hands ; for from the rising of the
sun to its setting my name is glorified among
the Gentiles (He says) ; but ye profane it.' * Yet
even now, in your love of contention, you assert
that God does not accept the sacrifices of those
who dwelt then in Jerusalem, and were called
Israelites ; but says that He is pleased with the
prayers of the individuals of that nation then dis-
persed, and calls their prayers sacrifices. Now,
that prayers and giving of thanks, when offered
by worthy men, are the only perfect and well-
pleasing sacrifices to God, I also admit. For
such alone Christians have undertaken to offer,
and in the remembrance effected by their solid
and liquid food, whereby the suffering of the Son
of God 5 which He endured is brought to mind,
whose name the high priests of your nation and
your teachers have caused to be profaned and
blasphemed over all the earth. But these filthy
garments, which have been put by you on all who
have become Christians by the name of Jesus,
God shows shall be taken away from us, when He
shall raise all men from the dead, and appoint
some to be incorruptible, immortal, and free from
sorrow in the everlasting and imperishable king-
dom ; but shall send others away to the ever-
lasting punishment of fire. But as to you and
your teachers deceiving yourselves when you in-
terpret what the Scripture says as referring to

3 [Isaiah Ixvi. 21; Rom. xv. 15, 16, 17 {Greek); i Pet. ii. 9.]

* Mai. i. 10-12.

5 Or, " God of God."

258

DIALOGUE WITH TRYPHO.

those of your nation then in dispersion, and
maintain that their prayers and sacrifices offered
in every place are pure and well-pleasing, learn
that you are speaking falsely, and trying by all
means to cheat yourselves : for, first of all, not
even now does your nation extend from the rising,
to the setting of the sun, but there are nations
among which none of your race ever dwelt.
For there is not one single race of men, whether
barbarians, or Greeks, or whatever they may be
called, nomads, or vagrants, or herdsmen living
in tents, among whom prayers and giving of
thanks are not offered through the name of the
crucified Jesus.' And then,^ as the Scriptures
show, at the time when Malachi wTOte this, your
dispersion over all the earth, which now exists,
had not taken place.

CHAP. CXVIII. — HE EXHORTS TO REPENTANCE BE-
FORE CHRIST COMES ; IN WHOM CHRISTIANS,
SINCE THEY BELIEVE, ARE FAR MORE RELIGIOUS
THAN JEWS.

" So that you ought rather to desist from the
love of strife, and repent before the great day
of judgment come, wherein all those of your
tribes who have pierced this Christ shall mourn,
as I have shown has been declared by the Scrip-
tures. And I have explained that the Lord
swore, ' after the order of Melchizedek,' ^ and
what this prediction means ; and the prophecy
of Isaiah which says, ' His burial is taken away
from the midst,' ■♦ I have already said, referred to
the future burying and rising again of Christ ;
and I have frequently remarked that this very
Christ is the Judge of all the living and the dead.
And Nathan likewise, speaking to David about
Him, thus continued : ' I will be His Father, and
He shall be my Son ; and my mercy shall I not
take away from Him, as I did from them that
went before Him ; and I will establish Him in
my house, and in His kingdom for ever.' s And
Ezekiel says, ' There shall be no other prince in
the house but He.'^ For He is the chosen
Priest and eternal King, the Christ, inasmuch as
He is the Son of God ; and do not suppose that
Isaiah or the other prophets speak of sacrifices
of blood or libations being presented at the altar
on His second advent, but of true and spiritual
praises and giving of thanks. And we have not
in vain believed in Him, and have not been led
astray by those who taught us such doctrines ;
but this has come to pass through the wonderful
foreknowledge of God, in order that we, through
the calling of the new and eternal covenant, that

' [Note this testimony to the catholicity of the Church in the
second century. And see Kaye (compare with Gibbon), cap. vi. 112.]

2 elra Si for <i£dT<{.

3 Ps. ex. 4.

* isa. liii. 8.

5 2 Sam. vii. 14 f.

* Ezek. xliv. 3.

is, of Christ, might be found more intelligent and
God-fearing than yourselves, who are considered
to be lovers of God and men of understanding,
but are not. Isaiah, filled with admiration of
this, said : ' And kings shall shut their mouths :
for those to whom no announcement has been
made in regard to Him ? shall see ; and those
who heard not shall understand. Lord, who
hath believed our report? and to whom is the
arm of the Lord revealed ? ' ^

" And in repeating this,^ Trypho," I continued,
" as far as is allowable, I endeavour to do so for
the sake of those who came with you to-day, yet
briefly and concisely."

Then he replied, " You do well ; and though
you repeat the same things at considerable length,
be assured that I and my companions listen with
pleasure."

CHAP. CXIX. — CHRISTIANS ARE THE HOLY PEOPLE
PROMISED TO ABRAHAM. THEY HAVE BEEN
CALLED LIKE ABRAHAM.

Then I said again, " Would you suppose, sirs,
that we could ever have understood these matters
in the Scriptures, if we had not received grace
to discern by the will of Him whose pleasure it
was ? in order that the saying of Moses '° might
come to pass, ' They provoked me with strange
[gods], they provx)ked me to anger with their
abominations. They sacrificed to demons whom
they knew not ; new gods that came newly up,
whom their fathers knew not. Thou hast for-
saken God that begat thee, and forgotten God
that brought thee up. And the Lord saw, and
was jealous, and was provoked to anger by reason
of the rage of His sons and daughters : and He
said, I will turn My face away from them, and I
will show what shall come on them at the last ;
for it is a very froward generation, children in
whom is no faith. They have moved Me to
jealousy with that which is not God, they have
provoked Me to anger with their idols ; and I
will move them to jealousy with that which is
not a nation, I will provoke them to anger with
a foolish people. For a fire is kindled from
Mine anger, and it shall burn to Hades. It shall
consume the earth and her increase, and set on
fire the foundations of the mountains ; I will
heap mischief on them.'" And after that Right-
eous One was put to death, we flourished as
another people, and shot forth as new and pros-
perous corn ; as the prophets said, ' And many
nations shall betake themselves to the Lord in
that day for a people : and they shall dwell in
the midst of all the earth.' '^ But we are not

7 The Mss. read " them." Otto has changed it to " Him."

8 Isa. lii. 15, liii. i.

9 [Let this apology be noted.]

'0 Literally, " in the time of Moses."
" Deut. xxxii. 16-23.
" Zech. ii. II.

DIALOGUE WITH TRYPHO.

259

only a people, but also a holy people, as we have
shown already.' ' And they shall call them the
holy people, redeemed by the Lord.' ^ There-
fore we are not a people to be despised, nor a
barbarous race, nor such as the Carian and
Phrygian nations ; but God has even chosen us,
and He has become manifest to those who asked
not after Him. ' Behold, I am God,' He says,
' to the nation which called not on My name.' ^
For this is that nation which God of old prom-
ised to Abraham, when He declared that He
would make him a father of many nations ; not
meaning, however, the Arabians, or Egyptians,
or Idumaeans, since Ishmael became the father
of a mighty nation, and so did Esau ; and there
is now a great multitude of Ammonites. Noah,
moreover, was the father of Abraham, and in fact
of all men ; and others were the progenitors of
others. What larger measure of grace, then, did
Christ bestow on Abraham ? This, namely, that
He called him with His voice by the like calling,
telling him to quit the land wherein he dwelt.
And He has called all of us by that voice, and
we have left already the way of living in which
we used to spend our days, passing our time in
evil after the fashions of the other inhabitants of
the earth ; and along with Abraham we shall
inherit the holy land, when we shall receive the
inheritance for an endless eternity, being children
of Abraham through the like faith. For as he
believed the voice of God, and it was imputed
to him for righteousness, in like manner we,
having believed God's voice spoken by the apos-
tles of Christ, and promulgated to us by the
prophets, have renounced even to death all the
things of the world. Accordingly, He promises
to him a nation of similar faith. God-fearing,
righteous, and delighting the Father; but it is
not you, ' in whom is no faith.'

CHAP. CXX. CHRISTIANS WERE PROMISED TO

ISAAC, JACOB, AND JUDAH.

" Observe, too, how the same promises are
made to Isaac and to Jacob. For thus He
speaks to Isaac : ' And in thy seed shall all the
nations of the earth be blessed.''* And to Jacob :
' And in thee and in thy seed shall all families of
the earth be blessed.' 5 He says that neither to
Esau nor to Reuben, nor to any other ; only to
those of whom the Christ should arise, accord-
ing to the dispensation, through the Virgin Mary.
But if you would consider the blessing of Judah,
you would perceive what I say. For the seed
is divided from Jacob, and comes down through
Judah, and Phares, and Jesse, and David. And
this was a symbol of the fact that some of your

* See chap. ex.

* Isa. Ixii. 12.
3 Isa. Ixv. I.

* Gen. xxvi. 4.

S Gen. xxviii. 14.

nation would be found children of Abraham, and
found, too, in the lot of Christ ; but that others,
who are indeed children of Abraham, would be
like the sand on the sea-shore, barren and fruit-
less, much in quantity, and without number in-
deed, but bearing no fruit whatever, and only
drinking the water of the sea. And a vast mul-
titude in your nation are convicted of being of
this kind, imbibing doctrines of bitterness and
godlessness, but spurning the word of God. He
speaks therefore in the passage relating to Judah :
' A prince shall not fail from Judah, nor a ruler
from his thighs, till that which is laid up for him
come ; and He shall be the expectation of the
nations.' ^ And it is plain that this was spoken
not of Judah, but of Christ. For all we out of
all nations do expect not Judah, but Jesus, who
led your fathers out of Egypt. For the prophecy
referred even to the advent of Christ : ' Till He
come for whom this is laid up, and He shall be
the expectation of nations.' Jesus came, there-
fore, as we have shown at length, and is expected
again to appear above the clouds ; whose name
you profane, and labour hard to get it profaned
over all the earth. It were possible for me, sirs,"
I continued, " to contend against you about the
reading which you so interpret, saying it is writ-
ten, ' Till the things laid up for Him come ; '
though the Seventy have not so explained it, but
thus, ' Till He comes for whom this is laid up.'
But since what follows indicates that the refer-
ence is to Christ (for it is, * and He shall be the
expectation of nations'), I do not proceed to
have a mere verbal controversy with you, as I
have not attempted to establish proof about
Christ from the passages of Scripture which are
not admitted by you,^ which I quoted from the
words of Jeremiah the prophet, and Esdras, and
David ; but from those which are even now
admitted by you, which had your teachers com-
prehended, be well assured they would have de-
leted them, as they did those about the death of
Isaiah, whom you sawed asunder with a wooden
saw. And this was a mysterious type of Christ
being about to cut your nation in two, and to
raise those worthy of the honour to the everlast-
ing kingdom along with the holy patriarchs and
prophets ; but He has said that He will send
others to the condemnation of the unquenchable
fire along with similar disobedient and impeni-
tent men from all the nations. ' For they shall
come,' He said, ' from the west and from the
east, and shall sit down with Abraham, and
Isaac, and Jacob in the kingdom of heaven ; but
the children of the kingdom shall be cast out
into outer darkness.'^ And I have mentioned

f> Gen. xlix. 10.

7 [Note this important point,
ment.]

8 Matt. viii. II f.

He forbears to cite the New Tectn-

2 6o

DIALOGUE WITH TRYPHO.

these things, taking nothing whatever into con-
sideration, except the speaking of the truth, and
refusing to be coerced by any one, even though
I should be forthwith torn in pieces by you.
For I gave no thought to any of my people, that
is, the Samaritans, when I had a communication
in writing with Caesar,' but stated that they were
wrong in trusting to the magician Simon of their
own nation, who, they say, is God above all
power, and authority, and might."

CHAP. CXXI. — FROM THE FACT THAT THE GEN-
TILES BELIEVE IN JESUS, IT IS EVIDENT THAT
HE IS CHRIST.

And as they kept silence, I went on : " [The
Scripture], speaking by David about this Christ,
my friends, said no longer that ' in His seed ' the
nations should be blessed, but ' in Him,' So it
is here : 'His name shall rise up for ever above
the sun ; and in Him shall all nations be blessed.' ^
But if all nations are blessed in Christ, and we
of all nations believe in Him, then He is indeed
the Christ, and we are those blessed by Him.
God formerly gave the sun as an object of wor-
ship,^ as it is written, but no one ever was seen
to endure death on account of his faith in the
sun ; but for the name of Jesus you may see men
of every nation who have endured and do endure
all sufferings, rather than deny Him. For the
word of His truth and wisdom is more ardent
and more light-giving than the rays of the sun,
and sinks down into the depths of heart and
mind. Hence also the Scripture said, ' His name
shall rise up above the sun.' And again, Zecha-
riah says, ' His name is the East.' ■♦ And speak-
ing of the same, he says that ' each tribe shall
mourn.' s But if He so shone forth and was so
mighty in His first advent (which was without
honour and comeliness, and very contemptible),
that in no nation He is unknown, and everywhere
men have repented of the old wickedness in each
nation's way of living, so that even demons were
subject to His name, and all powers and king-
doms feared His name more than they feared all
the dead, shall He not on His glorious advent
destroy by all means all those who hated Him,
and who unrighteously departed from Him, but
give rest to His own, rewarding them with all
they have looked for? To us, therefore, it has
been granted to hear, and to understand, and to
be saved by this Christ, and to recognise all the
[truths revealed] by the Father. Wherefore He
said to Him :' It is a great thing for Thee to be
called my servant, to raise up the tribes of Jacob,
and turn again the dispersed of Israel. I have

' The Apology, i. chap. xxvi. : ii. chap. xv.

^ Ps. Ixxii. 17.

3 So Justin conchides from Deut. iv. 19; comp. chap. Iv. [The ex-
planation is not very difficult (see Rom. i. 28), but the language of
Justin is unguarded.]

* Zech. vi. 12.

5 Zcch. xii. 12.

appointed Thee for a light to the Gentiles, that
Thou mayest be their salvation unto the end of
the earth.' ^

CHAP. CXXII. THE JEWS UNDERSTAND THIS OF

THE PROSELYTES WITHOUT REASON.

" You think that these words refer to the
stranger ^ and the proselytes, but in fact they
refer to us who have been illumined by Jesus.
For Christ would have borne witness even to
them ; but now you are become twofold more
the children of hell, as He said Himself.^ There-
fore what was written by the prophets was spoken
not of those persons, but of us, concerning whom
the Scripture speaks : ' I will lead the blind by a
way which they knew not ; and they shall walk in
paths which they have not known. And I am
witness, saith the Lord God, and my servant
whom I have chosen.' '? To whom, then, does
Christ bear witness ? Manifestly to those who
have believed. But the proselytes not only do
not believe, but twofold more than yourselves
blaspheme His name, and wish to torture and
put to death us who believe in Him ; for in all
points they strive to be like you. And again in
other words He cries : ' I the Lord have called
Thee in righteousness, and will hold Thine hand,
and will strengthen Thee, and will give Thee for
a covenant of the people, for a light of the Gen-
tiles, to open the eyes of the blind, to bring out
the prisoners from their bonds.' '° These words,
indeed, sirs, refer also to Christ, and concern the
enlightened nations ; or will you say again. He
speaks to them of the law and the proselytes?"

Then some of those who had come on the
second day cried out as if they had been in a
theatre, " But what ? does He not refer to the law,
and to those illumined by it? Now these are
proselytes."

" No," I said, looking towards Trypho, " since,
if the law were able to enlighten the nations and
those who possess it, what need is there of a new
covenant? But since God announced before-
hand that He would send a new covenant, and
an everlasting law and commandment, we will
not understand this of the old law and its prose-
lytes, but of Christ and His proselytes, namely
us Gentiles, whom He has illumined, as He says
somewhere : ' Thus saith the Lord, In an accept-
able time have I heard Thee, and in a day of
salvation have I helped Thee, and I have given
Thee for a covenant of the people, to establish
the earth, and to inherit the deserted.' " What,
then, is Christ's inheritance? Is it not the na-
tions ? ^Vhat is the covenant of God ? Is it not

^ Tsa. xlix. 6.

7 I'Tjopa or Tetopo. Found in LXX., Ex. xii. 19 and Isa. xiv. i

8 Matt, xxiii. 15.

9 Isa. xlii. 16, xliii. 10.
'° Isa. xlii. 6.

>' Isa. xlix. 8.

DIALOGUE WITH TRYPHO.

261

Christ ? As He says in another place : ' Thou
art my Son ; this day have I begotten Thee.
Ask of Me, and I shall give Thee the nations
for Thine inheritance, and the uttermost parts of
the earth for Thy possession.' ■

CHAP. CXXIII. RIDICULOUS INTERPRETATIONS OF

THE JEWS. CHRISTIANS ARE THE TRUE ISRAEL.

" As, therefore, all these latter prophecies refer
to Christ and the nations, you should believe
that the former refer to Him and them in like
manner. For the proselytes have no need of a
covenant, if, since there is one and the same law
imposed on all that are circumcised, the Scrip-
ture speaks about them thus : ' And the stranger
shall also be joined with them, and shall be
joined to the house of Jacob ; ' ^ and because the
proselyte, who is circumcised that he may have
access to the people, becomes like one of them-
selves,^ while we who have been deemed worthy to
be called a people are yet Gentiles, because we
have not been circumcised. Besides, it is ridicu-
lous for you to imagine that the eyes of the prose-
lytes are to be opened while your own are not, and
that you be understood as blind and deaf while
they are enlightened. And it will be still more
ridiculous for you, if you say that the law has
been given to the nations, but you have not
known it. For you would have stood in awe of
God's wrath, and would not have been lawless,
wandering sons ; being much afraid of hearing
God always say, ' Children in whom is no faith.
And who are blind, but my servants ? and deaf,
but they that rule over them ? And the servants
of God have been made blind. You see often,
but have not observed ; your ears have been
opened, and you have not heard.' *♦ Is God's
commendation of you honourable ? and is God's
testimony seemly for His servants ? You are not
ashamed though you often hear these words.
You do not tremble at God's threats, for you are
a people foolish and hard-hearted. ' Therefore,
behold, I will proceed to remove this people,'
saith the Lord ; ' and I will remove them, and de-
stroy the wisdom of the wise, and hide the under-
standing of the prudent.' 5 Deservedly too : for
you are neither wise nor prudent, but crafty and
unscrupulous ; wise only to do evil, but utterly in-
competent to know the hidden counsel of God,
or the faithful covenant of the Lord, or to find
out the everlasting paths. ' Therefore, saith the
Lord, I will raise up to Israel and to Judah the
seed of men and the seed of beasts.' ^ And by
Isaiah He speaks thus concerning another Israel :
' In that day shall there be a third Israel among

« Ps. ii. 7 f.

* Isa. xiv. I.

3 Literally, " a native of the land."

* Deut. xxxii. 20; Isa. xlii. 19 C
5 Isa. xxix. 14.

* Jer. xxxi. 27.

the Assyrians and the Egyptians, blessed in the
land which the Lord of Sabaoth hath blessed,
saying, blessed shall my people in Egypt and in
Assyria be, and Israel mine inheritance.' ^ Since
then God blesses this people, and calls them Israel,
and declares them to be His inheritance, how is
it that you repent not of the deception you prac-
tise on yourselves, as if you alone were the Israel,
and of execrating the people whom God has
blessed ? For when He speaks to Jerusalem and
its environs. He thus added : ' And I will beget
men upon you, even my people Israel ; and they
shall inherit you, and you shall be a possession
for them ; and you shall be no longer bereaved of
them."'«

" What, then ? " says Trypho ; " are you Israel ?
and speaks He such things of you?"

" If, indeed," I replied to him, " we had not
entered into a lengthy ^ discussion on these top-
ics, I might have doubted whether you ask this
question in ignorance ; but since we have brought
the matter to a conclusion by demonstration and
with your assent, I do not believe that you are
ignorant of what I have just said, or desire again
mere contention, but that you are urging me to
exhibit the same proof to these men." And in
compliance with the assent expressed in his eyes,
I continued : " Again in Isaiah, if you have ears
to hear it, God, speaking of Christ in parable,
calls Him Jacob and Israel. He speaks thus :
' Jacob is my servant, I will uphold Him ; Israel
is mine elect, I will put my Spirit upon Him,
and He shall bring forth judgment to the Gen-
tiles. He shall not strive, nor cry, neither shall
any one hear His voice in the street : a bruised
reed He shall not break, and smoking flax He
shall not quench ; but He shall bring forth judg-
ment to truth : He shall shine, '° and shall not be
broken till He have set judgment on the earth.
And in His name shall the Gentiles trust.' " As
therefore from the one man Jacob, who was sur-
named Israel, all your nation has been called
Jacob and Israel ; so we from Christ, who begat
us unto God, like Jacob, and Israel, and Judah,
and Joseph, and David, are called and are the
true sons of God, and keep the commandments
of Christ."

CHAP. CXXIV. — CHRISTIANS ARE THE SONS OF GOD.

And when I saw that they were perturbed
because I said that we are the sons of God, I
anticipated their questioning, and said, " Listen,
sirs, how the Holy Ghost speaks of this people,
saying that they are all sons of the Highest ; and
how this very Christ will be present in their as-
sembly, rendering judgment to all men. The

7 Isa. xix. 24 f.

' Ezek. xxxvi. 12.

9 [I cannot forbear to note this " Americanism " in the text.]
'° LXX. ofoAafn^ei, as above. The reading of the text is at-oAiiiteu
" Isa. xlii. 1-4.

262

DIALOGUE WITH TRYPHO.

words are spoken by David, and are, according
to your version of them, thus : ' God standeth
in the congregation of gods ; He judgeth among
the gods. How long do ye judge unjustly, and
accept the persons of the wicked? Judge for
the orphan and the poor, and do justice to the
humble and needy. Deliver the needy, and save
the poor out of tiie hand of the wicked. They
know not, neither have they understood ; they
walk on in darkness : all the foundations of the
earth shall be shaken. I said. Ye are gods, and
are all children of the Most High. But ye die
like men, and fall like one of the princes.
Arise, O God ! judge the earth, for Thou shalt
inherit all nations.' ' But in the version of the
Seventy it is written, ' Behold, ye die like men,
and fall like one of the princes,'^ in order to
manifest the disobedience of men, — I mean of
Adam and Eve, — and the fall of one of the
princes, i.e., of him who was called the serpent,
who fell with a great overthrow, because he de-
ceived Eve. But as my discourse is not intended
to touch on this point, but to prove to you that
the Holy Ghost reproaches men because they
were made like God, free from suffering and
death, provided that they kept His command-
ments, and were deemed deserving of the name
of His sons, and yet they, becoming like Adam
and Eve, work out death for themselves ; let the
interpretation of the Psalm be held just as you
wish, yet thereby it is demonstrated that all men
are deemed worthy of becoming "gods," and of
having power to become sons of the Highest ;
and shall be each by himself judged and con-
demned like Adam and Eve. Now I have proved
at length that Christ is called God.

CHAP. CXXV. HE EXPLAINS WHAT FORCE THE

WORD ISRAEL HAS, AND HOW IT SUITS CHRIST.

" I wish, sirs," I said, " to learn from you what
is the force of the name Israel." And as they
were silent, I continued : " I shall tell you what
I know : for I do not think it right, when I know,
not to speak ; or, suspecting that you do know,
and yet from envy or from voluntary ignorance
deceive yourselves,^ to be continually solicitous ;
but I speak all things simply and candidly, as my
Lord said : ' A sower went forth to sow the seed ;
and some fell by the wayside, and some among
thorns, and some on stony ground, and some on
good ground.' < I must speak, then, in the hope
of finding good ground somewhere ; since that
Lord of mine, as One strong and powerful, comes
to demand back His own from all, and will not

> Ps. Ixxxii.

* In the text there is certainly no distinction given. But if we
read <i? ay6piono<; (W\ii2\," as a man," in the first quotation we
shall be able to follow Justin's argument.

3 Tht reading here is iniaTaaai avToi, which is generally aban-
doned for anaTOLV cavTOuv*

* Matt. xiii. 3.

condemn His steward if He recognises that he,
by the knowledge that the Lord is powerful and
has come to demand His own, has given it to
every bank, and has not digged for any cause
whatsoever. Accordingly the name Israel signi-
fies this, A man who overcomes power ; for /sra
is a man overcoming, and £/ is power.s And
that Christ would act so when He became man
was foretold by the mystery of Jacob's wrestling
with Him who appeared to him, in that He min-
istered to the will of the Father, yet nevertheless
is God, in that He is the first-begotten of all
creatures. For when He became man, as I pre-
viously remarked, the devil came to Him — i.e.,
that power which is called the serpent and Sa-
tan — tempting Him, and striving to effect His
downfall by asking Him to worship him. But
He destroyed and overthrew the devil, having
proved him to be wicked, in that he asked to be
worshipped as God, contrary to the Scripture ;
who is an apostate from the will of God. For
He answers him, ' It is written, Thou shalt wor-
ship the Lord thy God, and Him only shalt thou
serve.' ^ Then, overcome and convicted, the
devil departed at that time. But since our
Christ was to be numbed, i.e., by pain and ex-
perience of suffering. He made a previous
intimation of this by touching Jacob's thigh, and
causing it to shrink. But Israel was His name
from the beginning, to which He altered the
name of the blessed Jacob when He blessed him
with His own name, proclaiming thereby that
all who through Him have fled for refuge to the
Father, constitute the blessed Israel. But you,
having understood none of this, and not being
prepared to understand, since you are the chil-
dren of Jacob after the fleshly seed, expect that
you shall be assuredly saved. But that you de-
ceive yourselves in such matters, I have proved
by many words.

CHAP. CXXVI. — THE VARIOUS NAMES OF CHRIST
ACCORDING TO BOTH NATURES. IT IS SHOWN
THAT HE IS GOD, AND APPEARED TO THE P.i^-
TRIARCHS.

" But if you knew, Tr}'pho," continued I,
" who He is that is called at one time the Angel
of great counsel,^ and a Man by Ezekiel, and
like the Son of man by Daniel, and a Child by
Isaiah, and Christ and God to be worshipped
by David, and Christ and a Stone by many, and
Wisdom by Solomon, and Joseph and Judah and
a Star by Moses, and the East by Zechariah,
and the Suffering One and Jacob and Israel by
Isaiah again, and a Rod, and Flower, and Cor-
ner-Stone, and Son of God, you would not have
blasphemed Him who has now come, and been

S [On Justin's Hebrew, see Kaye, p. 19.]

'' Matt. iv. 10.

7 [By Isaiah. "Counsellor" in English version.]

DIALOGUE WITH TRYPHO.

263

born, and suffered, and ascended to heaven ;
who shall also come again, and then your twelve
tribes shall mourn. For if you had understood
what has been written by the prophets, you would
not have denied that He was God, Son of the
only, unbegotten, unutterable God. For Moses
cays somewhere in Exodus the following : * The
Lord spake to Moses, and said to him, I am the
Lord, and I appeared to Abraham, to Isaac, and
to Jacob, being their God ; and my name I re-
vealed not to them, and I established my cove-
nant with them.' ' And thus again he says, ' A
man wrestled with Jacob,' ^ and asserts it was
God ; narrating that Jacob said, * I have seen
God face to face, and my life is preserved.' And
it is recorded that he called the place where He
wrestled with him, appeared to and blessed him,
the Face of God (Peniel). And Moses says
that God appeared also to Abraham near the
oak in Mamre, when he was sitting at the door
of his tent at mid-day. Then he goes on to say :
* And he lifted up his eyes and looked, and, be-
hold, three men stood before him ; and when
he saw them, he ran to meet them.' ^ After a
little, one of them promises a son to Abraham :
'Wherefore did Sarah laugh, saying, Shall I of
a surety bear a child, and I am old ? Is any-
thing impossible with God? At the time ap-
pointed I will return, according to the time of
li%, and Sarah shall have a son. And they went
away from Abraham.' ■♦ Again he speaks of them
thus : * And the men rose up from thence, and
looked toward Sodom.' 5 Then to Abraham He
who was and is again speaks : ' I will not hide
from Abraham, my servant, what I intend to
do.' " ^ And what follows in the writings of
Moses I quoted and explained ; " from which I
have demonstrated," I said, " that He who is
described as God appeared to Abraham, to
Isaac, and to Jacob, and the other patriarchs,
was appointed under the authority of the Father
and Lord, and ministers to His will." Then I
went on to say what I had not said before : "And
so, when the people desired to eat flesh, and
Moses had lost faith in Him, who also there is
called the Angel, and who promised that God
would give them to satiety. He who is both God
and the Angel, sent by the Father, is described
as saying and doing these things. For thus the
Scripture says : ' And the Lord said to Moses,
Will the Lord's hand not be sufficient? thou
shalt know now whether my word shall conceal
thee or not.' ^ And again, in other words, it
thus says : ' But the Lord spake unto me, Thou
shalt not go over this Jordan : the Lord thy God,

' Ex. vi. 2 AT.

^ Gen. xxxii. 24, 30.

3 Gen. xviii. 2.

* Gen. xviii. 13 f.
5 Gen. xviii. i6.

* Gen. xviii. 17.
7 Num. xi. 23.

who goeth before thy face, He shall cut off the
nations.' **

CHAP. CXXVII. THESE PASSAGES OF SCRIPTURE

DO NOT APPLY TO THE FATHER, BUT TO THE
WORD.

" These and other such sayings are recorded
by the lawgiver and by the prophets ; and I sup-
pose that I have stated sufficiently, that wher-
ever 9 God says, ' God went up from Abraham,' '^
or, 'The Lord spake to Moses,' " and ' The Lord
came down to behold the tower which the sons
of men had built,' '^ or when ' God shut Noah
into the ark,' '3 you must not imagine that the
unbegotten God Himself came down or went up
from any place. For the ineffable Father and
Lord of all neither has come to any place, nor
walks, nor sleeps, nor rises up, but remains in
His own place, wherever that is, quick to behold
and quick to hear, having neither eyes nor ears,
but being of indescribable might ; and He sees
all things, and knows all things, and none of us
escapes His observation ; and He is not moved
or confined to a spot in the whole world, for He
existed before the world was made. How, then,
could He talk with any one, or be seen by any
one, or appear on the smallest portion of the
earth, when the people at Sinai were not able to
look even on the glory of Him who was sent
from Him ; and Moses himself could not enter
into the tabernacle which he had erected, when
it was filled with the glory of God; and the
priest could not endure to stand before the tem-
ple when Solomon conveyed the ark into the
house in Jerusalem which he had built for it?
Therefore neither Abraham, nor Isaac, nor Jacob,
nor any other man, saw the Father and ineffable
Lord of all, and also of Christ, but [saw] Him
who was according to His will His Son, being
God, and the Angel because He ministered to
His will ; whom also it pleased Him to be born
man by the Virgin ; who also was fire when He
conversed with Moses from the bush. Since,
unless we thus comprehend the Scriptures, it
must follow that the Father and Lord of all had
not been in heaven when what Moses wrote took
place : ' And the Lord rained upon Sodom fire
and brimstone from the Lord out of heaven ; ' ''•
and again, when it is thus said by David : ' Lift
up your gates, ye rulers ; and be ye lift up, ye
everlasting gates ; and the King of glory shall
enter ; ' 's and again, when He says : ' The Lord
says to my Lord, Sit at My right hand, till I
make Thine enemies Thy footstool.' '^

^ Deut. xxxi. 2 f.

9 oTau TToi' instead of orai' y.o\i.
'° Gen. xviii. 22.
" Ex. vi. 29.
'- Gen. xi. 5.
'3 Gen. vii. 16.
'* Gen. xix. 24.

'5 Ps. xxiv. 7. •

'* Ps. ex. I.

264

DIALOGUE WITH TRYPHO.

CHAP. CXXVIII. THE WORD IS SENT NOT AS AN

INANIMATE POWER, BUT AS A PERSON BEGOTTEN
OF THE father's SUBSTANCE.

" And that Christ being Lord, and God the
Son of God, and appearing formerly in power as
Man, and Angel, and in the glory of fire as at
the bush, so also was manifested at the judgment
executed on Sodom, has been demonstrated fully
i)y what has been said." Then I repeated once
more all that I had previously quoted from Exo-
dus, about the vision in the bush, and the nam-
ing of Joshua (Jesus), and continued : "And do
not suppose, sirs, that I am speaking superflu-
ously when I repeat these words frequently : but
it is because I know that some wish to antici-
])ate these remarks, and to say that the power
sent from the Father of all which appeared to
Moses, or to Abraham, or to Jacob, is called an
Angel because He came to men (for by Him
the commands of the Father have been pro-
claimed to men) ; is called Glory, because He
appears in a vision sometimes that cannot be
borne ; is called a Man, and a human being,
because He appears arrayed in such forms as
the Father pleases ; and they call Him the Word,
because He carries tidings from the Father to
men : but maintain that this power is indivisible
and inseparable from the Father, just as they
say that the light of the sun on earth is indivisi-
ble and inseparable from the sun in the heavens ;
as when it sinks, the light sinks along with it ;
so the Father, when He chooses, say they, causes
His power to spring forth, and when He chooses.
He makes it return to Himself. In this way,
they teach, He made the angels. But it is
proved that there are angels who always exist,
and are never reduced to that form out of which
they sprang. And that this power which the
prophetic word calls God, as has been also amply
demonstrated, and Angel, is not numbered [as
different] in name only like the light of the sun,
but is indeed something numerically distinct, I
have discussed briefly in what has gone before ;
when I asserted that this power was begotten
from the Father, by His power and will, but not
by abscission, as if the essence of the Father
were divided ; as all other things partitioned and
divided are not the same after as before they
were divided : and, for the sake of example, I
took the case of fires kindled from a fire, which
we see to be distinct from it, and yet that from
which many can be kindled is by no means made
less, but remains the same.

CHAP. CXXIX. THAT IS CONFIRMED FROM OTHER

PASSAGES OF SCRIPTURE.

" And now I shall again recite the words which
I have spoken in proof of this point. When
Scripture says, * The Lord rained fire from the

Lord out of heaven,' the prophetic word indi-
cates that there were two in number : One upon
the earth, who, it says, descended to behold the
cry of Sodom ; Another in heaven, who also is
Lord of the Lord on earth, as He is Father and
God ; the cause of His power and of His being
Lord and God. Again, when the Scripture
records that God said in the beginning, ' Behold,
Adam has become like one of Us,' ' this phrase,
' like one of Us,' is also indicative of number ;
and the words do not admit of a figurative
meaning, as the sophists endeavour to aflfix on
them, who are able neither to tell nor to under-
stand the truth. And it is written in the book
of Wisdom : ' If I should tell you daily events,
I would be mindful to enumerate them from
the beginning. The Lord created me the be-
ginning of His ways for His works. From
everlasting He established me in the beginning,
before He formed the earth, and before He
made the depths, and before the springs of
waters came forth, before the mountains were
settled ; He begets me before all the hills.' " ^
When I repeated these words, I added : " You
perceive, my hearers, if you bestow attention,
that the Scripture has declared that this Off-
spring was begotten by the Father before all
things created ; and that that which is begotten
is numerically distinct from that which begets,
any one will admit."

CHAP. CXXX. HE RETURNS TO THE CONVERSION

OF THE GENTILES, AND SHOWS THAT IT WAS
FORETOLD.

And when all had given assent, I said : " I
would now adduce some passages which I had
not recounted before. They are recorded by
the faithful servant Moses in parable, and are as
follows : ' Rejoice, O ye heavens, with Him, and
let all the angels of God worship Him ;' " ^ and
I added what follows of the passage : " ' Rejoice,
O ye nations, with His people, and let all the
angels of God be strengthened in Him : for
the blood of His sons He avenges, and will
avenge, and will recompense His enemies with
vengeance, and will recompense those that hate
Him ; and the Lord will purify the land of His
people.' And by these words He declares that
we, the nations, rejoice with His people, — to
wit, Abraham, and Isaac, and Jacob, and the
prophets, and, in short, all of that people who
are well-pleasing to God, according to what
has been already agreed on between us. But
we will not receive it of all your nation ; since
we know from Isaiah ■• that the members of
those who have transgressed shall be consumed

* Gen. iii. 22.

^ Prov. viii. 22 ff.
5 Deut. xxxii. 43.

* Isa. Ixvi. 24.

DIALOGUE WITH TRYPHO.

265

by the worm and unquenchable fire, remaining
immortal ; so that they become a spectacle to
all flesh. But in addition to these, I wish, sirs,"
said I, "to add some other passages from the
very words of Moses, from which you may
understand that God has from of old dispersed
all men according to their kindreds and tongues ;
and out of all kindreds has taken to Himself
your kindred, a useless, disobedient, and faith-
less generation ; and has shown that those who
were selected out of every nation have obeyed
His will through Christ, — whom He calls also
Jacob, and names Israel, — and these, then, as
I mentioned fully previously, must be Jacob and
Israel. For when He says, ' Rejoice, O ye
nations, with His people,' He allots the same
inheritance to them, and does not call them by
the same name ; ' but when He says that they
as Gentiles rejoice with His people, He calls
them Gentiles to reproach you. For even as
you provoked Him to anger by your idolatry, so
also He has deemed those who were idolaters
worthy of knowing His will, and of inheriting
His inheritance.

CHAP. CXXXI. — HOW MUCH MORE FAITHFUL TO
GOD THE GENTILES ARE WHO ARE CONVERTED
TO CHRIST THAN THE JEWS.

" But I shall quote the passage by which it is
made known that God divided all the nations.
It is as follows : ' Ask thy father, and he will
show thee ; thine elders, and they will tell thee ;
when the Most High divided the nations, as He
dispersed the sons of Adam. He set the bounds
of the nations according to the numbers of the
children of Israel ; and the Lord's portion be-
came His people Jacob, and Israel was the lot
of His inheritance.' " ^ And having said this, I
added : " The Seventy have translated it, ' He
set the bounds of the nations according to the
number of the angels of God.' But because my
argument is again in nowise weakened by this,
I have adopted your exposition. And you
yourselves, if you will confess the truth, must
acknowledge that we, who have been called by
God through the despised and shameful mystery
of the cross (for the confession of which, and
obedience to which, and for our piety, punish-
ments even to death have been inflicted on us
by demons, and by the host of the devil, through
the aid ministered to them by you), and endure
all torments rather than deny Christ even by
word, through whom we are called to the salva-
tion prepared beforehand by the Father, are
more faithful to God than you, who were re-
deemed from Egypt with a high hand and a visi-

I The reading is, " and calls them by the same name." But the
whole argument shows that the Jews and Gentiles are distinguished
by name. [But that Gentiles are also called (Israel) by the same
name is the point here.]

^ Deut. xxxii. 7 ff.

tation of great glory, when the sea was parted
for you, and a passage left dry, in which [God]
slew those who pursued you with a very great
equipment, and splendid chariots, bringing back
upon them the sea which had been made a way
for your sakes ; on whom also a pillar of light
shone, in order that you, more than any other
nation in the world, might possess a peculiar
light, never-failing and never-setting ; for whom
He rained manna as nourishment, fit for the
heavenly angels, in order that you might have
no need to prepare your food ; and the water at
Marah was made sweet ; and a sign of Him that
was to be crucified was made, both in the matter
of the serpents which bit you, as I already men-
tioned (God anticipating before the proper times
these mysteries, in order to confer grace upon
you, to whom you are always convicted of being
thankless), as well as in the type of the extend-
ing of the hands of Moses, and of Oshea being
named Jesus (Joshua) ; when you fought against
Amalek : concerning which God enjoined that
the incident be recorded, and the name of Jesus
laid up in your understandings ; saying that this
is He who would blot out the memorial of Ama-
lek from under heaven. Now it is clear that the
memorial of Amalek remained after the son of
Nave (Nun) : but He makes it manifest through
Jesus, who was crucified, of whom also those
symbols were fore-announcements of all that
would happen to Him, the demons would be de-
stroyed, and would dread His name, and that all
principalities and kingdoms would fear Him ; and
that they who believe in Him out of all nations
would be shown as God-fearing and peaceful
men ; and the facts already quoted by me, Try-
pho, indicate this. Again, when you desired
flesh, so vast a quantity of quails was given you,
that they could not be told ; for whom also
water gushed from the rock ; and a cloud fol-
lowed you for a shade from heat, and covering
from cold, declaring the manner and significa-
tion of another and new heaven; the latchets
of your shoes did not break, and your shoes
waxed not old, and your garments wore not
away, but even those of the children grew along
with them.

CHAP. CXXXII. HOW GREAT THE POWER WAS OF

THE NAME OF JESUS IN THE OLD TESTAMENT.

"Yet after this you made a calf, and were
very zealous in committing fornication with the
daughters of strangers, and in serving idols.
And again, when the land was given up to you
with so great a display of power, that you wit-
nessed 3 the sun stand still in the heavens by
the order of that man whose name was Jesus
(Joshua) , and not go down for thirty-six hours,

3 [Another Americanism. Greek, 9fa<Taa0a^.j

266

DIALOGUE WITH TRYPHO.

as well as all the other miracles which were
wrought for you as time served ; ' and of these
it seems good to me now to speak of another,
for it conduces to your hereby knowing Jesus,
whom we also know to have been Christ the
Son of God, who was crucified, and rose again,
and ascended to heaven, and will come again to
judge all men, even up to Adam himself. You
are aware, then," I continued, " that when the
ark of the testimony was seized by the enemies
of Ashdod,^ and a terrible and incurable malady
had broken out among them, they resolved to
place it on a cart to which they yoked cows
that had recently calved, for the purpose of
ascertaining by trial whether or not they had
been plagued by God's power on account of the
ark, and if God wished it to be taken back to
the place from which it had been carried away.
And when they had done this, the cows, led by
no man, went not to the place whence the ark
had been taken, but to the fields of a certain
man whose name was Oshea, the same as his
whose name was altered to Jesus (Joshua), as
has been previously mentioned, who also led the
people into the land and meted it out to them :
and when the cows had come into these fields
they remained there, showing to you thereby
that they were guided by the name of power ; ^
just as formerly the people who survived of
those that came out of Egypt, were guided into
the land by him who had received the name
Jesus (Joshua), who before was called Oshea.

CHAP. CXXXIII. — THE HARD-HEARTEDNESS OF THE
JEWS, FOR WHOM THE CHRISTIANS PRAY,

" Now, although these and all other such un-
expected and marvellous works were wrought
amongst and seen by you at different times, yet
you are convicted by the prophets of having
gone to such a length as offering your own chil-
dren to demons ; and besides all this, of having
dared to do such things against Christ ; and you
still dare to do them : for all which may it be
granted to you to obtain mercy and salvation
from God and His Christ. For God, knowing
before that you would do such things, pronounced
this curse upon you by the prophet Isaiah : 'Woe
unto their soul ! they have devised evil counsel
against themselves, saying, Let us bind the right-
eous man, for he is distasteful to us. Therefore
they shall eat the fruit of their own doings. Woe
to the wicked ! evil, according to the works of
his hands, shall befall him. O my people, your
exactors glean you, and those who extort from
you shall rule over you. O my people, they who
call you blessed cause you to err, and disorder

■ The anacolouthon is in the original.
* See I Sam. v.

i Or, "by the power of the name." [a Sam. vi. 14. Joshua in
English version.]

the way of your paths. But now the Lord shall
sist His people to judgment, and He shall enter
into judgment with the elders of the people and
the princes thereof But why have you burnt
up my vineyard? and why is the spoil of the
poor found in your houses ? Why do you wrong
my people, and put to shame the countenance
of the humble ? ' * Again, in other words, the
same prophet spake to the same effect : ' Woe
unto them that draw their iniquity as with a long
cord, and their transgressions as with the harness
of an heifer's yoke : who say, Let His speed
come near, and let the counsel of the Holy One
of Israel come, that we may know it. Woe unto
them that call evil good, and good evil ! that j)ut
light for darkness, and darkness for light ! that
put bitter for sweet, and sweet for bitter ! Woe
unto them that are wise in their own eyes, and
prudent in their own sight ! Woe unto those
that are mighty among you, who drink wine, who
are men of strength, who mingle strong drink !
who justify the wicked for a reward, and take
away justice from the righteous ! Therefore,
as the stubble shall he burnt by the coal of
fire, and utterly consumed by the burning flame,
their root shall be as wool, and their flower shall
go up like dust. For they would not have the
law of the Lord of Sabaoth, but despised s the
word of the Lord, the Holy One of Israel. And
the Lord of Sabaoth was very angry, and laid His
hands upon them, and smote them ; and He
was provoked against the mountains, and their
carcases were in the midst like dung on the
road. And for all this they have not repented,^
but their hand is still high.' ^ For verily your
hand is high to commit evil, because ye slew the
Christ, and do not repent of it ; but so far from
that, ye hate and murder us who have believed
through Him in the God and Father of all, as
often as ye can ; and ye curse Him without ceas-
ing, as well as those who side with Him ; while
all of us pray for you, and for all men, as our
Christ and Lord taught us to do, when He en-
joined us to pray even for our enemies, and to
love them that hate us, and to bless them that
curse us.

CHAP. CXXXIV. THE MARRUGES OF JACOB ARE

A FIGURE OF THE CHURCH.

" If, then, the teaching of the prophets and of
Himself moves you, it is better for you to follow
God than your imprudent and blind masters, who
even till this time permit each man to have four
or five wives ; and if any one see a beautiful
woman and desire to have her, they quote the
doings of Jacob [called] Israel, and of the other

* Isa. iii. 9-15.

5 Literally, " provoked."

* Literally, " turned away.'
7 Isa. V. 18-25.

DIALOGUE WITH TRYPHO.

267

patriarchs, and maintain that it is not wrong to
do such things ; for they are miserably ignorant
in this matter. For, as I before said, certain
dispensations of weighty mysteries were accom-
pHshed in each act of this sort. For in the
marriages of Jacob I shall mention what dispen-
sation and prophecy were accomplished, in order
that you may thereby know that your teachers
never looked at the divine motive which prompted
each act, but only at the grovelling and corrupt-
ing passions. Attend therefore to what I say.
The marriages of Jacob were types of that which
Christ was about to accomplish. For it was not
lawful for Jacob to marry two sisters at once.
And he serves Laban for [one of] the daughters ;
and being deceived in [the obtaining of] the
younger, he again served seven years. Now Leah
is your people and synagogue ; but Rachel is
our Church. And for these, and for the ser-
vants in both, Christ even now serves. For while
Noah gave to the two sons the seed of the third
as servants, now on the other hand Christ has
come to restore both the free sons and the ser-
vants amongst them, conferring the same honour
on all of them who keep His commandments ;
even as the children of the free women and the
children of the bond women born to Jacob were
all sons, and equal in dignity. And it was fore-
told what each should be according to rank and
and according to fore-knowledge. Jacob served
Laban for speckled and many-spotted sheep ;
and Christ served, even to the slavery of the
cross, for the various and many-formed races of
mankind, acquiring them by the blood and mys-
tery of the cross. Leah was weak-eyed ; for the
eyes of your souls are excessively weak. Rachel
stole the gods of Laban, and has hid them to
this day ; and we have lost our paternal and
material gods. Jacob was hated for all time by
his brother ; and we now, and our Lord Himself,
are hated by you and by all men, though we are
brothers by nature. Jacob was called Israel ;
and Israel has been demonstrated to be the
Christ, who is, and is called, Jesus.

CHAP. CXXXV. — CHRIST IS KING OF ISRAEL, AND
CHRISTIANS ARE THE ISRAELITIC RACE.

" And when Scripture says, ' I am the Lord
God, the Holy One of Israel, who have made
known Israel your King,' ' will you not under-
stand that truly Christ is the everlasting King?
For you are aware that Jacob the son of Isaac
was never a king. And therefore Scripture again,
explaining to us, says what king is meant by Jacob
and Israel : ' Jacob is my Servant, I will uphold
Him ; and Israel is mine Elect, my soul shall
receive Him. I have given Him my Spirit ; and
He shall bring forth judgment to the Gentiles.

' Isa. xliii. 15.

He shall not cry, and His voice shall not be heard
without. The bruised reed He shall not break,
and the smoking flax He shall not quench, until
He shall bring forth judgment to victory. He
shall shine, and shall not be broken, until He set
judgment on the earth. And in His name shall
the Gentiles trust.' ^ Then is it Jacob the patri-
arch in whom the Gentiles and yourselves shall
trust ? or is it not Christ ? As, therefore, Christ
is the Israel and the Jacob, even so we, who
have been quarried out from the bowels of Christ,
are the true Israelitic race. But let us attend
rather to the very word : ' And I will bring forth,'
He says, ' the seed out of Jacob, and out of
Judah : and it shall inherit My holy mountain ;
and Mine Elect and My servants shall possess
the inheritance, and shall dwell there ; and there
shall be folds of flocks in the thicket, and the
valley of Achor shall be a resting-place of cattle
for the people who have sought Me. But as for
you, who forsake Me, and forget My holy moun-
tain, and prepare a table for demons, and fill out
drink for the demon, I shall give you to the
sword. You shall all fall with a slaughter ; for
I called you, and you hearkened not, and did
evil before me, and did choose that wherein I
delighted not.' ^ Such are the words of Scrip-
ture ; understand, therefore, that the seed of
Jacob now referred to is something else, and
not, as may be supposed, spoken of your people.
For it is not possible for the seed of Jacob to
leave an entrance for the descendants of Jacob,
or for [God] to have accepted the very same
persons whom He had reproached with unfitness
for the inheritance, and promise it to them again ;
but as there the prophet says, ' And now, O house
of Jacob, come and let us walk in the light of
the Lord ; for He has sent away His people, the
house of Jacob, because their land was full, as at
the first, of soothsayers and divinations ; ' "* even
so it is necessary for us here to observe that there
are two seeds of Judah, and two races, as there
are two houses of Jacob : the one begotten by
blood and flesh, the other by faith and the Spirit.

CHAP. CXXXVI. THE JEWS, IN REJECTING CHRIST,

REJECTED GOD WHO SENT HIM.

" For you see how He now addresses the peo-
ple, saying a little before : ' As the grape shall be
found in the cluster, and they will say, Destroy
it not, for a blessing is in it ; so will I do for My
servant's sake : for His sake I will not destroy
them all.' 5 And thereafter He adds : * And I
shall bring forth the seed out of Jacob, and out
of Judah.' It is plain then that if He thus be
angry with them, and threaten to leave very few

2 Isa. xlii. 1-4.
s Isa. Ixv. 9-12.
■* Isa. ii. 5 f.
S Isa. Ixv. 8 f.

268

DIALOGUE WITH TRYPHO.

of them, He promises to bring forth certain
others, who shall dwell in His mountain. But
these are the persons whom He said He would
sow and beget. For you neither suffer Him
when He calls you, nor hear Him when He
speaks to you, but have done evil in the presence
of the Lord. But the highest pitch of your
wickedness lies in this, that you hate the Right-
eous One, and slew Him ; and so treat those
who have received from Him all that they are
and have, and who are pious, righteous, and
humane. Therefore ' woe unto their soul,' says
the Lord," ' for they have devised an evil counsel
against themselves, saying, Let us take away the
righteous, for he is distasteful to us.' For in-
deed you are not in the habit of sacrificing to
Baal, as were your fathers, or of placing cakes in
groves and on high places for the host of heaven :
but you have not accepted God's Christ. For
he who knows not Him, knows not the will of
God ; and he who insults and hates Him, insults
and hates Him that sent Him. And whoever
believes not in Him, believes not the declarations
of the prophets, who preached and proclaimed
Him to all.

CHAP. CXXXVII. HE EXHORTS THE JEU^S TO BE

CONVERTED.

" Say no evil thing, my brothers, against Him
that was crucified, and treat not scornfully the
stripes wherewith all may be healed, even as we
are healed. For it will be well if, persuaded by
the Scriptures, you are circumcised from hard-
heartedness : not that circumcision which you
have from the tenets that are put into you ; for that
was given for a sign, and not for a work of right-
eousness, as the Scriptures compel you [to ad-
mit]. Assent, therefore, and pour no ridicule
on the Son of God ; obey not the Pharisaic
teachers, and scoff not at the King of Israel, as
the rulers of your synagogues teach you to do
after your prayers : for if he that touches those
who are not pleasing ^ to God, is as one that
touches the apple of God's eye, how much more
so is he that touches His beloved ! And that
this is He, has been sufficiently demonstrated."

And as they kept silence, I continued : " My
friends, I now refer to the Scriptures as the
Seventy have interpreted them ; for when I
quoted them formerly as you possess them, I
made ])roof of you [to ascertain] how you were
disposed. ' For, mentioning the Scripture which
says, ' Woe unto them ! for they have devised
evil counsel against themselves, saying"* (as the
Seventy have translated, I continued) : ' Let us

' Isa. iii. 9.

2 Zech. ii. 8.

3 [Justin's varied quotations of the same text seem to have been
of purjiose. But consult Kaye's most useful note as to the text of the
LXX., in answer to objections of Wetstein, p. 20. ff.]

* Isa. iii. 9.

take away the righteous, for he is distasteful to
us ; ' whereas at the commencement of the dis-
cussion I added what your version has : ' Let us
bind the righteous, for he is distasteful to us.'
But you had been busy about some other mat-
ter, and seem to have listened to the words with-
out attending to them. But now, since the day
is drawing to a close, for the sun is about to set,
I shall add one remark to what I have said, and
conclude. I have indeed made the very same
remark already, but I think it would be right to
bestow some consideration on it again.

CHAP. CXXXVIII. — NOAH IS A FIGURE OF CHRIST,
WHO HAS REGENERATED US BV W.-^TER, AND

FAITH, AND WOOD : [i. c., f/ie Cross.']

" You know, then, sirs," I said, " that God
has said in Isaiah to Jerusalem : ' I saved thee
in the deluge of Noah.' 5 By this which God said
was meant that the mystery of saved men ap-
peared in the deluge. For righteous Noah,
along with the other mortals at the deluge, i.e.,
with his own wife, his three sons and their wives,
being eight in number, were a symbol of the
eighth day, wherein Christ appeared when He
rose from the dead, for ever the first in power.
For Christ, being the first-born of every creature,
became again the chief of another race re-
generated by Himself through water, and faith,
and wood, containing the mystery of the cross ;
even as Noah was saved by wood when he rode
over the waters with his household. Accordingly,
when the prophet says, ' I saved thee in the times
of Noah,' as I have already remarked, he ad-
dresses the people who are equally faithful to
God, and possess the same signs. For when
Moses had the rod in his hands, he led your
nation through the sea. And you believe that
this was spoken to your nation only, or to the
land. But the whole earth, as the Scripture says,
was inundated, and the water rose in height fif-
teen cubits above all the mountains : so that it is
evident this was not spoken to the land, but to
the people who obeyed Him : for whom also He
had before prepared a resting-place in Jerusalem,
as was previously demonstrated by all the symbols
of the deluge ; I mean, that by water, faith, and
wood, those who are afore-prepared, and who
repent of the sins which they have committed, shall
escape from the impending judgment of God.

CHAP. CXXXIX. — THE BLESSINGS, AND ALSO THE
CURSE, PRONOUNCED BV NOAH WERE PROPHECIES
OF THE FinURE.

" For another mystery was accomplished and
predicted in the days of Noah, of which you are

5 Isa. liv. 9 comes nearer to the.se words than any other passage;
but still the exact quotation is not in Isaiah, or in any other part ol
Scripture. [It is quite probable that Isa. liv. 9 was thus misunder-
stood by the Jews, as Trypho seems to acquiesce.]

DIALOGUE WITH TRYPHO.

269

not aware. It is this : in the blessings wherewith
Noah blessed his two sons, and in the curse pro-
nounced on his son's son. For the Spirit of
prophecy would not curse the son that had been
by God blessed along with [his brothers] . But
since the punishment of the sin would cleave to
the whole descent of the son that mocked at his
father's nakedness, he made the curse originate
with his son.' Now, in what he said, he fore-
told that the descendants of Shem would keep in
retention the property and dwellings of Canaan :
and again, that the descendants of Japheth would
take possession of the property of which Shem's
descendants had dispossessed Canaan's descend-
ants ; and spoil the descendants of Shem, even
as they plundered the sons of Canaan. And
listen to the way in which it has so come to
pass. For you, who have derived your lineage
from Shem, invaded the territory of the sons
of Canaan by the will of God ; and you pos-
sessed it. And it is manifest that the sons
of Japheth, having invaded you in turn by the
judgment of God, have taken your land from
you, and have possessed it. Thus it is written :
'And Noah awoke from the wine, and knew
what his younger son had done unto him ; and
he said, Cursed be Canaan, the servant ; a ser-
vant shall he be unto his brethren. And he said.
Blessed be the Lord God of Shem ; and Canaan
shall be his servant. May the Lord enlarge
Japheth, and let him dwell in the houses of
Shem ; and let Canaan be his servant.' ^ Accord-
ingly, as two peoples were blessed, — those from
Shem, and those from Japheth, — and as the
offspring of Shem were decreed first to possess
the dwellings of Canaan, and the offspring of
Japheth were predicted as in turn receiving the
same possessions, and to the two peoples there
was the one people of Canaan handed over for
servants ; so Christ has come according to the
power given Him from the Almighty Father, and
summoning men to friendship, and blessing, and
repentance, and dwelling together, has promised,
as has already been proved, that there shall be a
future possession for all the saints in this same
land. And hence all men everywhere, whether
bond or free, who believe in Christ, and recog-
nise the truth in His own words and those of
His prophets, know that they shall be with Him
in that land, and inherit everlasting and incor-
ruptible good.

CHAP. CXL. IN CHRIST ALL ARE FREE. THE

JEWS HOPE FOR SALVATION IN VAIN BECAUSE
THEY ARE SONS OF ABRAHAM.

" Hence also Jacob, as I remarked before,

' [But Justin goes on to show that it was prophetic foresight only:
the curse cleaves only to wicked descendants, the authors of idolatry.
It was removed by Christ. St. Matt. xv. 22-28.]

^ Gen. ix. 24-27,

being himself a type of Christ, had married the
two handmaids of his two free wives, and of
them begat sons, for the purpose of indicating
beforehand that Christ would receive even all
those who amongst Japheth's race are descend-
ants of Canaan, equally with the free, and would
have the children fellow-heirs. And we are
such ; but you cannot comprehend this, because
you cannot drink of the living fountain of God,
but of broken cisterns which can hold no water,
as the Scripture says.^ But they are cisterns
broken, and holding no water, which your own
teachers have digged, as the Scripture also ex-
pressly asserts, ' teaching for doctrines the com-
mandments of men.' ■♦ And besides, they beguile
themselves and you, supposing that the ever-
lasting kingdom will be assuredly given to those
of the dispersion who are of Abraham after the
flesh, although they be sinners, and faithless, and
disobedient towards God, which the Scriptures
have proved is not the case. For if so, Isaiah
would never have said this : ' And unless the
Lord of Sabaoth had left us a seed, we would
have been like Sodom and Gomorrah.' s And
Ezekiel : ' Even if Noal\and Jacob, and Daniel
were to pray for sons or daughters, their request
should not be granted.'^ But neither shall the
father perish for the son, nor the son for the
father ; but every one for his own sin, and each
shall be saved for his own righteousness.^ And
again Isaiah says : ' They shall look on the car-
cases '^ of them that have transgressed : their
worm shall not cease, and their fire shall not be
quenched ; and they shall be a spectacle to all
flesh.' 9 And our Lord, according to the will of
Him that sent Him, who is the Father and Lord
of all, would not have said, ' They shall come
from the east, and from the west, and shall sit
down with Abraham, and Isaac, and Jacob in
the kingdom of heaven. But the children of
the kingdom shall be cast out into outer dark-
ness.' '° Furthermore, I have proved in what
has preceded," that those who were foreknown
to be unrighteous, whether men or angels, are
not made wicked by God's fault, but each man
by his own fault is what he will appear to be.

CHAP. CXLI. FREE-WILL IN MEN AND ANGELS.

" But that you may not have a pretext for
saying that Christ must have been crucified, and
that those who transgressed must have been
among your nation, and that the matter could
not have been otherwise, I said briefly by antici-

3 Jer. ii. 13.
*■ Isa. xxix. 13.

5 Isa. i. 9.

6 Ezek. xiv. 18, 20.

7 Ezek. xviii. 20.

8 Literally, " limbs."

9 Isa. Ixvi. 24.
>° Matt. viii. 11 f.

" Chap. Ixxxviii. ciL

2/0

DIALOGUE WITH TRYPHO.

pation, that God, wishing men and angels to
follow His will, resolved to create them free to
do righteousness ; possessing reason, that they
may know by whom they are created, and
through whom they, not existing formerly, do
now exist ; and with a law that tiiey should be
judged by Him, if they do anything contrary to
right reason : and of ourselves we, men and
angels, shall be convicted of having acted sin-
fully, unless we repent beforehand. But if the
word of God foretells that some angels and men
shall be certainly punished, it did so because
it foreknew that they would be unchangeably
[wicked], but not because God had created
them so. So that if they repent, all who wish
for it can obtain mercy from God : and the
Scripture foretells that they shall be blessed,
saying, ' Blessed is the man to whom the Lord
imputeth not sin ; ' ' that is, having repented of
his sins, that he may receive remission of them
from God ; and not as you deceive yourselves,
and some others who resemble you in this, who
say, that even though they be sinners, but know
God, the Lord will not impute sin to them.
We have as proof of this the one fall of David,
which happened through his boasting, which
was forgiven then when he so mourned and
wept, as it is written. But if even to such a
man no remission was granted before repent-
ance, and only when this great king, and anointed
one, and prophet, mourned and conducted him-
self so, how can the impure and utterly aban-
doned, if they weep not, and mourn not, and
repent not, entertain the hope that the Lord will
not impute to them sin? And this one fall of
David, in the matter of Uriah's wife, proves,
sirs," I said, " that the patriarchs had many
wives, not to commit fornication, but that a
certain dispensation and all mysteries might be
accomplished by them ; since, if it were allow-
able to take any wife, or as many wives as one
chooses, and how he chooses, which the men of
your nation do over all the earth, wherever they

* Pa. xxxii. a.

sojourn, or wherever they have been sent, taking
women under the name of marriage, much more
would David have been permitted to do this."

When I had said this, dearest Marcus Pompe-
ius, I came to an end.

CHAP. CXLII. — THE JEWS RETURN THANKS, AND
LEAVE JUSTIN.

Then Trypho, after a little delay, said, " You
see that it was not intentionally that we came
to discuss these points. And I confess that I
have been particularly pleased with the confer-
ence ; and I think that these are of quite the
same opinion as myself. For we have found
more than we expected, and more than it was
possible to have expected. And if we could do
this more frequently, we should be much helped
in the searching of the Scriptures themselves.
But since," he said, " you are on the eve of de-
parture, and expect daily to set sail, do not
hesitate to remember us as friends when you
are gone."

"For my part," I replied, "if I had remained,
I would have wished to do the same thing daily.
But now, since I expect, with God's will and
aid, to set sail, I exhort you to give all diligence
in this very great struggle for your own salvation,
and to be earnest in setting a higher value on
the Christ of the Almighty God than on your
own teachers."

After this they left me, wishing me safety in
my voyage, and from every misfortune. And I,
praying for them, said, " I can wish no better
thing for you, sirs, than this, that, recognising in
this way that intelligence is given to every man,
you may be of the same opinion as ourselves,
and believe that Jesus is the Christ of God." ^

2 The last sentence is very dubious. For rrai'T'i ai-Opiunn'oi' vovv
read navri ay6pu>nto rhv vovv. For Troi>)<r7)Te read 7ri<rTeii<Ti)Te. And
lastly, for to riij.an' read toj' "Ir)<roOi'.

[But there is no dou'ot about the touching beauty of this close;
and truly Tryplio seems " not far from the kingdom of God." Note
the marvellous knowledge of the Old Testament Scriptures, which
Justin had acquired, and which he could use in conversation. Hi»
quotations from the Psalms, memoriter, are more accurate than others.
See Kaye, p. 141 •]

THE DISCOURSE TO THE GREEKS.

[TRANSLATED BY THE REV M. DODS, M.A.]

CHAP. I. — JUSTIN JUSTIFIES HIS DEPARTURE FROM
GREEK CUSTOMS.

Do not suppose, ye Greeks, that my separa-
tion from your customs is unreasonable and un-
thinking ; for I found in them nothing that is holy
or acceptable to God. For the very composi-
tions of your poets are monuments of madness
and intemperance. For any one who becomes
the scholar of your most eminent instructor, is
more beset by difficulties than all men besides.
For first they say that Agamemnon, abetting the
extravagant lust of his brother, and his madness
and unrestrained desire, readily gave even his
daughter to be sacrificed, and troubled all Greece
that he might rescue Helen, who had been rav-
ished by the leprous ' shepherd. But when in the
course of the war they took captives, Agamem-
non was himself taken captive by Chryseis, and for
Briseis' sake kindled a feud with the son of Thetis.
And Pelides himself, who crossed the river,^ over-
threw Troy, and subdued Hector, this your hero
became the slave of Polyxena, and was conquered
by a dead Amazon ; and putting off the god-
fabricated armour, and donning the hymeneal
robe, he became a sacrifice of love in the temple
of Apollo. And the Ithacan Ulysses made a vir-
tue of a vice.3 And indeed his sailing past the
Sirens'* gave evidence that he was destitute of
worthy prudence, because he could not depend
on his prudence for stopping his ears. Ajax,
son of Telamon, who bore the shield of seven-
fold ox-hide, went mad when he was defeated in
the contest with Ulysses for the armour. Such
things I have no desire to be instructed in. Of
such virtue I am not covetous, that I should be-
lieve the myths of Homer. For the whole rhap-
sody, the beginning and end both of the Iliad
and the Odyssey is — a woman.

' Potter would here read AtjrapoO, "elegant" [ironically for
effeminate] ; but the above reading is defended by Sylburg, on the
ground that shepherds were so greatly despised, that this is not too
hard an epithet to apply to Paris.

2 Of the many attempts to amend this clause, there seems to be
none satisfactory.

^ Or, won the reputation of the virtue of wisdom by the vice of
deceit.

* That is, the manner in which he did it, stopping his companions'
ears with wax, and having himself boimd to the mast of his ship.

CHAP. n. — THE GREEK THEOGONY EXPOSED.

But since, next to Homer, Hesiod wrote his
Wofks and Days, who will believe his drivelling
theogony? For they say that Chronos, the son
of Ouranos,5 in the beginning slew his father,
and possessed himself of his rule ; and that, be-
ing seized with a panic lest he should himself
suffer in the same way, he preferred devouring
his children ; but that, by the craft of the Curetes,
Jupiter was conveyed away and kept in secret,
and afterwards bound his father with chains, and
divided the empire ; Jupiter receiving, as the
story goes, the air, and Neptune the deep, and
Pluto the portion of Hades. But Pluto ravished
Proserpine ; and Ceres sought her child wander-
ing through the deserts. And this myth was
celebrated in the Eleusinian fire.^ Again, Nep-
tune ravished Melanippe when she was drawing
water, besides abusing a host of Nereids not a
few, whose names, were we to recount them,
would cost us a multitude of words. And as for
Jupiter, he was a various adulterer, with Antiope
as a satyr, with Danae as gold, and with Europa
as a bull ; with Leda, moreover, he assumed
wings. For the love of Semele proved both his
unchastity and the jealousy of Semele. And
they say that he carried off the Phrygian Gany-
mede to be his cup-bearer. These, then, are the
exploits of the sons of Saturn. And your illus-
trious son of Latona [Apollo], who professed
soothsaying, convicted himself of lying. He
pursued Daphne, but did not gain possession of
her ; and to Hyacinthus,7 who loved him, he did
not foretell his death. And I say nothing of the
masculine character of Minerva, nor of the femi-
nine nature of Bacchus, nor of the fornicating dis-
position of Venus. Read to Jupiter, ye Greeks,
the law against parricides, and the penalty of
adultery, and the ignominy of paederasty. Teach
Minerva and Diana the works of women, and
Bacchus the works of men. What seemliness is

s Or, Saturn son of Heaven.

6 In the mysteries of Eleusis, the return of Proserpine from the
lower world was celebrated.

7 Apollo accidentally killed Hyacinthus by striking him on tie
head with a quoit.

271

272

THE DISCOURSE TO THE GREEKS.

there in a woman's girding herself with armour,
or in a man's decorating himself with cymbals,
and garlands, and female attire, and accompanied
by a herd of bacchanalian women ?

CHAP. ni. FOLLIES OF THE GREEK MYTHOLOGY.

For Hercules, celebrated by his three nights,'
sung by the poets for his successful labours, the
son of Jupiter, who slew the lion and destroyed
the many-headed hydra ; who put to death the
fierce and mighty boar, and was able to kill the
fleet man-eating birds, and brought up from
Hades the three-headed dog ; who effectually
cleansed the huge Augean building from its dung,
and killed the bulls and the stag whose nostrils
breathed fire, and plucked the golden fruit from
the tree, and slew the poisonous serpent (and for
some reason, which it is not lawful to utter, killed
Achelous, and the guest-slaying Busiris), and
crossed the mountains that he might get water
which gave forth an articulate speech, as the story
goes : he who was able to do so many and such
like and so great deeds as these, how childishly
he was delighted to be stunned by the cymbals
of the satyrs, and to be conquered by the love
of woman, and to be struck on the hips by the
laughing Lyda ! And at last, not being able to
put off the tunic of Nessus, himself kindling his
own funeral pile, so he died. Let Vulcan lay
aside his envy, and not be jealous if he is hated
because he is old and club-footed, and Mars
loved, because young and beautiful. Since,
therefore, ye Greeks, your gods are convicted of
intemperance, and your heroes are effeminate,
as the histories on which your dramas are founded
have declared, such as the curse of Atreus, the
bed of Thyestes,^ and the taint in the house of
Pelops, and Danaus murdering through hatred
and making ^gyptus childless in the intoxica-
tion of his rage, and the Thyestean banquet
spread by the Furies. ^ And Procne is to this
day flitting about, lamenting ; and her sister of
Athens shrills with her tongue cut out. For
what need is there of speaking of the goad •» of
CP^dipus, and the murder of Laius, and the
marrying his mother, and the mutual slaughter
of those who were at once his brothers and his
sons?

CHAP. IV. SHAMELESS PRACTICES OF THE GREEKS.

And your public assemblies I have come to
hate. For there are excessive banquetings, and

' TpUcTTfpov, so called, as some think, [from his origin: " ^j:
concubitti trium noctinm."]

^ Thyestes seduced the wife of his brother Atreus, whence the
tragic career of the family.

■* There is no apodosis in the Greek.

•* Not, as the editors dispute, either the tongue of the buckle with
which he put out his eyes, nor the awl with which his heels were
bored through, but the goad with which he killed his father.

subde flutes which provoke to lustful movements,
and useless and luxurious anointings, and crown-
ing with garlands. With such a mass of evils do
you banish shame ; and ye fill your minds with
them, and are carried away by intemperance,
and indulge as a common practice in wicked and
insane fornication. And this further I would say
to you, why are you, being a Greek, indignant at
your son when he imitates Jupiter, and rises
against you and defrauds you of your own wife ?
A\'hy do you count him your enemy, and yet
worship one that is like him ? And why do you
blame your wife for living in unchastity, and yet
honour Venus with shrines? If indeed these
things had been related by others, they would
have seemed to be mere slanderous accusations,
and not truth. But now your own j^oets sing these
things, and your histories noisily publish them.

CHAP. V. CLOSING APPEAL.

Henceforth, ye Greeks, come and partake of
incomparable wisdom, and be instructed by the
Divine Word, and acquaint yourselves with the
King immortal ; and do not recognise those men
as heroes who slaughter whole nations. For our
own Ruler,5 the Divine Word, who even now
constantly aids us, does not desire strength of
body and beauty of feature, nor yet the higii
spirit of earth's nobility, but a pure soul, fortified
by holiness, and the watchwords of our King,
holy actions, for through the Word power passes
into the soul. O trumpet of peace to the soul
that is at war ! O weapon that puttest to flight
terrible passions ! O instruction that quenches
the innate fire of the soul ! The Word exercises
an influence which does not make poets : it does
not equip philosophers nor skilled orators, but
by its instruction it makes mortals immortal, mor-
tals gods ; and from the earth transports them
to the realms above Olympus. Come, be taught ;
become as I am, for I, too, was as ye are.^ These
have conquered me — the divinity of the instruc-
tion, and the power of the Word : for as a skilled
serpent-charmer lures the terrible reptile from
his den and causes it to flee, so the Word drives
the fearful passions of our sensual nature from
the very recesses of the soul ; first driving forth
lust, through which every ill is begotten —
hatreds, strife, envy, emulations, anger, and such
like. Lust being once banished, the soul be-
comes calm and serene. And being set free
from the ills in which it was sunk up to the neck,
it returns to Him who made it. For it is fit
that it be restored to that state whence it de-
parted, whence every soul was or is.

5 AvTo? yap i\fi.u>i'.
^ [He seems to quote Gal. iv. 12.]

[Is. B. — It should be stated that modem critics consider this work
as not improbably by another author.]

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

[TRANSLATED BY THE REV. M. DODS, M.A.]

CHAP. I. — REASONS FOR ADDRESSING THE GREEKS.

As I begin this hortatory address to you, ye
men of Greece, I pray God that I may know what
I ought to say to you, and that you, shaking off
your habitual ' love of disputing, and being de-
livered from the error of your fathers, may now
choose what is profitable ; not fancying that you
commit any offence against your forefathers,
though the things which you formerly considered
by no means salutary should now seem useful to
you. For accurate investigation of matters, put-
ting truth to the question with a more searching
Scrutiny, often reveals that things which have
passed for excellent are of quite another sort.
Since, then, we propose to discourse of the true
religion (than which, I think, there is nothing
which is counted more valuable by those who
desire to pass through life without danger, on
account of the judgment which is to be after the
termination of this life, and which is announced
not only by our forefathers according to God, to
wit the prophets and lawgivers, but also by those
among yourselves who have been esteemed wise,
not poets alone, but also philosophers, who pro-
fessed among you that they had attained the
true and divine knowledge), I think it well first
of all to examine the teachers of religion, both
our own and yours, who they were, and how
great, and in what times they lived ; in order
that those who have formerly received from their
fathers the false religion, may now, when they
perceive this, be extricated from that inveterate
error ; and that we may clearly and manifestly
show that we ourselves follow the religion of our
forefathers according to God.

CHAP. II. — THE POETS ARE UNFIT TO BE RELI-
GIOUS TEACHERS.

Whom, then, ye men of Greece, do ye call
your teachers of religion? The poets? It will
do your cause no good to say so to men who
know the poets ; for they know how very ridicu-

' Literally, " former.'

lous a theogony they have composed, — as we

can learn from Homer, your most distinguished

and prince of poets. For he says, first, that the

gods were in the beginning generated from

water ; for he has written thus : ^ —

" Both ocean, the origin of the gods, and their
mother Tethys."

And then we must also remind you of what he
further says of him whom ye consider the first
of the gods, and whom he often calls " the father
of gods and men ; " for he said : ^ —

" Zeus, who is the dispenser of war to men."
Indeed, he says that he was not only the dis-
penser of war to the army, but also the cause of
perjury to the Trojans, by means of his daugh-
ter ; ■♦ and Homer introduces him in love, and
bitterly complaining, and bewailing himself, and
plotted against by the other gods, and at one time
exclaiming concerning his own son : s —

" Alas ! he falls, my most beloved of men !
Sarpedon, vanquished by Patroclus, falls.
So will the fates."

And at another time concerning Hector : ^ —

" Ah ! I behold a warrior dear to me
Around the walls of Ilium driven, and grieve
For Hector."

And what he says of the conspiracy of the other

gods against Zeus, they know who read these

words : 7 "When the other Olympians — Juno,

and Neptune, and Minerva — wished to bind

him." And unless the blessed gods had feared

him whom gods call Briareus, Zeus would have

been bound by them. And what Homer says

of his intemperate loves, we must remind you in

the very words he used. For he said that Zeus

spake thus to Juno : ^ —

2 Iliad, xiv. 302.

J Iliad, xix. 224.

< That is, Venus, who, after Paris had sworn that the war should
be decided by single combat between himself and Menelaus, carried
him off, and induced him, though defeated, to refuse performance of
the articles agreed upon.

5 Iliad, xvi. 433. Sarpedon was a son of Zeus.

* Iliad, xxii. 168.
' Iliad, i. 399, etc.

* Iliad, xiv. 315. (The passage is here given in full from Cow-
per's translation. In Justin's quotation one or two lines are omitted.)

273

2/4 JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

" For never goddess pour'd, nor woman yet,
So full a tide of love into my breast;
I never loved Ixion's consort thus,
Nor sweet Acrisian Danae, from whom
Sprang Perseus, noblest of the race of man ;
Nor Phoenix' daughter fair, of whom were born
Minos, unmatch'd but by the powers above,
And Rhadaniaiithus ; nor yet Semele,
Nor yet Alcmcne, who in Thebes produced
The valiant Hercules ; and though my son
By Semele were Bacchus, joy of man ;
Nor Ceres golden-hair'd, nor high-enthron'd
Latona in the skies ; no — nor thyself
As now I love thee, and my soul perceive
O'erwhelm'd with sweetness of intense desire."

It is fit that we now mention what one can
learn from the work of Homer of the other gods,
and what they suffered at the hands of men.
For he says that Mars and Venus were wounded
by Diomed, and of many others of the gods he
relates the sufferings. For thus we can gather
from the case of Dione consoling her daughter ;
for she said to her : ' —

" Have patience, dearest child; though much enforc'd

Restrain thine anger : we, in heav'n who dwell,

Have much to bear from mortals ; and ourselves

Too oft upon each other suff'rings lay :

Mars had his suff'rings; by Aloeus' sons,

Otus and Ephialtes, strongly bound,

}Ie thirteen months in brazen fetters lay :

Juno, too, suffer'd, when Amphitryon's son

Thro' her right breast a three-barb'd arrow sent :

Dire, and unheard of, were the pangs she bore,

Great Pluto's self the stinging arrow felt,

When that same son of ^gis-bearing Jove

Assail'd him in the very gates of hell.

And wrought him keenest anguish ; pierced with pain,

To high Olympus, to the courts of Jove,

Groaning, he carhe ; the bitter shaft remain'd

Deep in his shoulder lix'd, and griev'd his soul."

But if it is right to remind you of the battle of
the gods, opposed to one another, your own
poet himself will recount it, saying : ^ —

" Such was the shock when gods in battle met;
For there to royal Neptune stood oppos'd
Phoebus Apollo with his arrows keen ;
The blue-eyed Pallas to the god of war;
To Juno, Dian, heav'nly archeress.
Sister of Phoebus, golden-shafted queen.
Stout Hermes, helpful god, Latona fac'd."

These and such like things did Homer teach
you ; and not Homer only, but also Hesiod.
So that if you believe your most distinguished
poets, who have given the genealogies of your
gods, you must of necessity either suppose that
the gods are such beings as these, or believe
that there are no gods at all.

CHAP. III. OPINIONS OF THE SCHOOL OF THALES.

And if you decline citing the poets, because
you say it is allowable for them to frame myths,
and to relate in a mythical way many things
a])out the gods which are far from true, do you
suppose you have some others for your religious

' Iliad, V. 382 (from Tx)rd Derby's translation).
2 lUad, XX. 66 (from Lord Derby's translation).

teachers, or how do you say that they them-
selves ^ have learned this religion of yours?
For it is impossible that any should know mat-
ters so great and divine, who have not them-
selves learned them first from the initiated.*
You will no doubt say, " The sages and philoso-
phers." For to them, as to a fortified wall, you
are wont to flee, when any one quotes the
opinions of your poets about the gods. There-
fore, since it is fit that we commence with the
ancients and the earliest, beginning thence I will
produce the opinion of each, much more ridicu-
lous as it is than the theology of the poets.
For Thales of Miletus, who took the lead in the
study of natural philosophy, declared that water
was the first principle of all things ; for from
water he says that all things are, and that into
water all are resolved. And after him Anaxi-
mander, who came from the same Miletus, said
that the infinite was the first principle of all
things ; for that from this indeed all things are
produced, and into this do all decay. Thirdly,
Anaxiip.enes — and he too was from Miletus —
says that air is the first principle of all things ;
for he says that from this all things are pro-
duced, and into this all are resolved. Heraclitus
and Hippasus, from Metapontus, say that fire is
the first principle of all things ; for from fire all
things proceed, and in fire do all things termi-
nate. Anaxagoras of Clazomenae said that the
homogeneous parts are the first principles of all
things. Archelaus, the son of ApoUodorus, an
Athenian, says that the infinite air and its density
and rarity are the first principle of all things.
All these, forming a succession from Thales,
followed the philosophy called by themselves
physical.

CHAP. IV. — OPINIONS OF PYTHAGORAS AND EPICU-
RUS.

Then, in regular succession from another
starting-point, Pythagoras the Samian, son of
Mnesarchus, calls numbers, with their propor-
tions and harmonies, and the elements composed
of both, the first principles ; and he includes also
unity and the indefinite binary.s Epicurus, an
Athenian, the son of Neocles, says that the first
principles of the things that exist are bodies
perceptible by reason, admitting no vacuity,^
unbegotten, indestructible, which can neither be
broken, nor admit of any formation of their
parts, nor alteration, and are therefore percep-
tible by reason. Empedocles of Agrigentum,

3 i.e., these teachers.

* Literally, " those who knew."

5 (xoi'dSa Ko'i T't\v aopierxoi- tvaZa.. One, or unity, was considered
by Pythagoras as the essence of number, and also as God. Two, or
the indefinite binary, was the equivalent of evil. So Plutarch, De
placit. philoso/>h., c. 7 ; from which treatise the above opinions of the
various sects are quoted, generally verbatim.

* ckufTOxa Kivov '. the void being that in which these bodies move,
while they themselves are of a different nature from it.

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

275

son of Meton, maintained that there were four
elements — fire, air, water, earth ; and two ele-
mentary powers — love and hate,' of which the
former is a power of union, the latter of separa-
tion. You see, then, the confusion of those
who are considered by you to have been wise
men, whom you assert to be your teachers of
religion : some of them declaring that water is
the first principle of all things ; others, air ;
others, fire ; and others, some other of these
fore- mentioned elements ; and all of them em-
ploying persuasive arguments for the establish-
ment of their own errors, and attempting to
prove their own peculiar dogma to be the most
valuable. These things were said by them.
How then, ye men of Greece, can it be safe for
those who desire to be saved, to fancy that they
can learn the true religion from these philoso-
phers, who were neither able so to convince
themselves as to prevent sectarian wrangling
with one another, and not to appear definitely
opposed to one another's opinions?

CHAP. v. — OPINIONS OF PLATO AND ARISTOTLE.

But possibly those who are unwilling to give
up the ancient and inveterate error, maintain
that they have received the doctrine of their
religion not from those who have now been
mentioned, but from those who are esteemed
among them as the most renowned and finished
philosophers, Plato and Aristotle. For these,
they say, have learned the perfect and true
religion. But I would be glad to ask, first of
all, from those who say so, from whom they say
that these men have learned this knowledge ;
for it is impossible that men who have not
learned these so great and divine matters from
some who knew them, should either themselves
know them, or be able correctly to teach others ;
and, in the second place, I think we ought to
examine the opinions even of these sages. For
we shall see whether each of these does not
manifestly contradict the other. But if we find
that even they do not agree with each other, I
think it is easy to see clearly that they too are
ignorant. For Plato, with the air of one that
has descended from above, and has accurately
ascertained and seen all that is in heaven, says
that the most high God exists in a fiery sub-
stance.^ But Aristotle, in a book addressed to
Alexander of Macedon, giving a compendious
explanation of his own philosophy, clearly and
manifestly overthrows the opinion of Plato,
saying that God does not exist in a fiery sub-
stance : but inventing, as a fifth substance,
some kind of setherial and unchangeable body,
says that God exists in it. Thus, at least, he
wrote : " Not, as some of those who have erred

' Or, accord and discord, attraction and repulsion.
2 Or, " is of a fiery nature."

regarding the Deity say, that God exists in a
fiery substance." Then, as if he were not satis-
fied with this blasphemy against Plato, he fur-
ther, for the sake of proving what he says about
the setherial body, cites as a witness him whom
Plato had banished from his republic as a liar,
and as being an imitator of the images of truth
at three removes,^ for so Plato calls Homer ; for
he wrote : " Thus at least did Homer speak,-*
' And Zeus obtained the wide heaven in the air
and the clouds,' " wishing to make his own opin-
ion appear more worthy of credit by the testi-
mony of Homer ; not being aware that if he
used Homer as a witness to prove that he spoke
truth, many of his tenets would be proved un-
true. For Thales of Miletus, who was the
founder of philosophy among them, taking
occasion from him,5 will contradict his first
opinions about first principles. For Aristotle
himself, having said that God and matter are
the first principles of all things, Thales, the
eldest of all their sages, says that water is the
first principle of the things that exist ; for he
says that all things are from water, and that all
things are resolved into water. And he con-
jectures this, first, from the fact that the seed of
all living creatures, which is their first principle,
is moist ; and secondly, because all plants grow
and bear fruit in moisture, but when deprived
of moisture, wither. Then, as if not satisfied
with his conjectures, he cites Homer as a most
trustworthy testimony, who speaks thus : —

"Ocean, who is the origin of all."*

May not Thales, then, very fairly say to him,
" What is the reason, Aristotle, why you give
heed to Homer, as if he spoke truth, when you
wish to demolish the opinions of Plato ; but
when you promulgate an opinion contrary to
ours, you think Homer untruthful? "

CHAP. VI. FURTHER DISAGREEMENTS BETWEEN

PLATO AND ARISTOTLE.

And that these very wonderful sages of yours
do not even agree in other respects, can be
easily learned from this. For while Plato says
that there are three first principles of all things,
God, and matter, and form, — God, the maker
of all ; and matter, which is the subject of the
first production of all that is produced, and af-
fords to God opportunity for His workmanship ;
and form, which is the type of each of the things

3 See the Repithlic, x. 2, By the Platonic doctrine, the ideas of
things in the mind of God were the realities; the things themselves, as
seen by us, were the images of these realities; and poetry, therefore,
describing the images of realities, was only at the third remove from
nature. As Plato puts it briefly in this same passage, " the painter,
the bed-maker, God — these three are the masters of three species of
beds."

* Iliad, XV. 192.

5 i.e., from Homer; using Homer's words as suggestive and
confirmatory of his doctrine.

6 Iliad, xiv. 246.

2/6 JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

produced, — Aristotle makes no mention at all
of form as a first principle, but says that there
are two, God and matter. And again, while
Plato says that the highest God and the ideas
exist in the first place of the highest heavens,
and in fixed sphere, Aristotle says that, next to
the most high God, there are, not ideas, but cer-
tain gods, who can be perceived by the mind.
Thus, then, do they differ concerning things
heavenly. So that one can see that they not
only are unable to understand our earthly mat-
ters, but also, being at variance among themselves
regarding these things, they will appear unworthy
of credit when they treat of things heavenly.
And that even their doctrine regarding the human
soul as it now is does not harmonize, is manifest
from what has been said by each of them con-
cerning it. For Plato says that it is of three
parts, having the faculty of reason, of affection,
and of appetite.' But Aristotle says that the soul
is not so comprehensive as to include also cor-
ruptible parts, but only reason. And Plato loudly
maintains that " the whole soul is immortal."
But Aristotle, naming it " the actuality," ^ would
have it to be mortal, not immortal. And the
former says it is always in motion ; but Aristotle
says that it is immoveable, since it must itself
precede all motion.

CHAP. VII. — INCONSISTENCIES OF PLATO'S DOC-
TRINE.

But in these things they are convicted of think-
ing in contradiction to each other. And if any
one will accurately criticise their writings, they
have chosen to abide in harmony not even with
their own opinions. Plato, at any rate, at one
time says that there are three first principles of
the universe — God, and matter, and form ; but at
another time four, for he adds the universal soul.
And again, when he has already said that matter
is eternal,-^ he afterwards says that it is produced ;
and when he has first given to form its peculiar
rank as a first principle, and has asserted for its
self-subsistence, he afterwards says that this same
thing is among the things perceived by the un-
derstanding. Moreover, having first declared
that everything that is made is mortal,'* he after-
wards states that some of the things that are made
are indestructible and immortal. What, then, is
the cause why those who have been esteemed wise
among you disagree not only with one another,
but also with themselves? Manifestly, their un-
willingness to learn from those who know, and
their desire to attain accurate knowledge of things
heavenly by their own human excess of wisdom ;

' TO \oy^K6v, TO 9viiik6v, to eTrtflu/uijTtKoi', — corresponding to
what we roughly speak of as reason, the heart, and the appetites.

2 evTe\fxfia, — the completion or actuality to which each thing,
hy virtue of its peculiar nature (or potentiality, iu^a^tt?), can arrive.

' Literally, " unbegotten."

* Or, " liable to destruction."

though they were able to understand not even
earthly matters. Certainly some of your philos-
ophers say that the human soul is in us ; others,
that it is around us. For not even in this did
they choose to agree with one another, but, dis-
tributing, as it were, ignorance in various ways
among themselves, they thought fit to wrangle
and dispute with one another even about the
soul. For some of them say tliat the soul is
fire, and some that it is the air ; and others, the
mind ; and others, motion ; and others, an exhala-
tion ; and certain others say that it is a power
flowing from the stars ; and others, number capa-
ble of motion ; and others, a generating water.
And a wholly confused and inharmonious opinion
has prevailed among them, which only in this
one respect appears praiseworthy to those who
can form a right judgment, that they have been
anxious to convict one another of error and false-
hood.

CHAP. VIII. — ANTIQUITY, INSPIRATION, AND HAR-
MONY OF CHRISTIAN TEACHERS.

Since therefore it is impossible to learn any-
thing true concerning religion from your teachers,
who by their mutual disagreement have furnished
you with sufficient proof of their own ignorance,
I consider it reasonable to recur to our progeni-
tors, who both in point of time have by a great
way the precedence of your teachers, and who
have taught us nothing from their own private
fancy, nor differed with one another, nor attempted
to overturn one another's positions, but without
wrangling and contention received from God the
knowledge which also they taught to us. For
neither by nature nor by human conception is it
possible for men to know things so great and
divine, but by the gift which then descended
from above upon the holy men, who had no need
of rhetorical art,5 nor of uttering anything in a
contentious or quarrelsome manner, but to pre-
sent themselves pure ^ to the energy of the Divine
Spirit, in order that the divine plectrum itself,
descending from heaven, and using righteous
men as an instrument like a harp or lyre, might
reveal to us the knowledge of things divine and
heavenly. Wherefore, as if with one mouth and
one tongue, they have in succession, and in har-
mony with one another, taught us both concern-
ing God, and the creation of the world, and the
formation of man, and concerning the immortal-
ity of the human soul, and the judgment which
is to be after this life, and concerning all things
which it is needful for us to know, and thus in
divers times and places have afforded us the
divine instruction. ^

5 Literally, " the art of words."

* Literally, " clean," free from other influences.

7 [The diversities of Christian theology are to be regretted: but
Justin here shows the harmony and order of truths, such as are every-
where r«ceired by Christians, to be an inestimable advantage. ]

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS. 277

CHAP. IX. THE ANTIQUITY OF MOSES PROVED BY

GREEK WRITERS.

I will begin, then, with our first prophet and
lawgiver, Moses ; first explaining the times in
which he lived, on authorities which among you
are worthy of all credit. For I do not propose
to prove these things only ft-om our own divine
histories, which as yet you are unwilling to credit
on account of the inveterate error of your fore-
fathers, but also from your own histories, and
such, too, as have no reference to our worship,
that you may know that, of all your teachers,
whether sages, poets, historians, philosophers, or
lawgivers, by far the oldest, as the Greek histo-
ries show us, was Moses, who was our first reli-
gious teacher.' For in the times of Ogyges and
Inachus, whom some of your poets suppose to
have been earth-born,^ Moses is mentioned as
the leader and ruler of the Jewish nation. For
in this way he is mentioned both by Polemon in
the first book of his Hellenics, and by Apion son
of Posidonius in his book against the Jews, and
in the fourth book of his history, where he says
that during the reign of Inachus over Argos the
Jews revolted from Amasis king of the Egyptians,
and that Moses led them. And Ptolemaeus the
Mendesian, in relating the history of Egypt, con-
curs in all this. And those who write the Athe-
nian history, Hellanicus and Philochorus (the
author of The Attic History) , Castor and Thallus,
and Alexander Polyhistor, and also the very well
informed writers on Jewish affairs, Philo and
Josephus, have mentioned Moses as a very an-
cient and time-honoured prince of the Jews.
Josephus, certainly, desiring to signify even by
the title of his work the antiquity and age of the
history, wrote thus at the commencement of the
history : " The Jewish antiquities ^ of Flavius Jo-
sephus,"— signifying the oldness of the history
by the word " antiquities." And your most re-
nowned historian Diodorus, who employed thirty
whole years in epitomizing the libraries, and who,
as he himself wrote, travelled over both Asia and
Europe for the sake of great accuracy, and thus
became an eye-witness of very many things, wrote
forty entire books of his own history. And he
in the first book, having said that he had learned
from the Egyptian priests that Moses was an
ancient lawgiver, and even the first, wrote of him
in these very words : " For subsequent to the
ancient manner of living in Egypt which gods
and heroes are fabled to have regulated, they say
that Moses •♦ first persuaded the people to use
Avritten laws, and to live by them ; and he is

' The incongruity in this sentence is Justin's.

* [Autochthones]. That is, sprung from the soil; and hence the
Oldest inhabitants, the aborigines.

^ Literally, archaeology.

* Unfortunately, Justin here mistook Menes for Moses. [But he
rrn-v have so read the n.ime in his copy. See Grabe's note on Diodo-
rus, and the quotation following in another note.]

recorded to have been a man both great of soul
and of great faculty in social matters." Then,
having proceeded a little further, and wishing
to mention the ancient lawgivers, he mentions
Moses first. For he spoke in these words :
" Among the Jews they say that Moses ascribed
his laws 5 to that God who is called Jehovah,
whether because they judged it a marvellous and
quite divine conception which promised to bene-
fit a multitude of men, or because they were of
opinion that the people would be the more
obedient when they contemplated the majesty
and power of those who were said to have in-
vented the laws. And they say that Sasunchis was
the second Egyptian legislator, a man of excel-
lent understanding. And the third, they say, was
Sesonchosis the king, who not only performed
the most brilliant military exploits of any in
Egypt, but also consolidated that warlike race
by legislation. And the fourth lawgiver, they
say, was Bocchoris the king, a wise and surpass-
ingly skilful man. And after him it is said that
Amasis the king acceded to the government,
whom they relate to have regulated all that per-
tains to the rulers of provinces, and to the gen-
eral administration of the government of Egypt.
And they say that Darius, the father of Xerxes,
was the sixth who legislated for the Egyptians."

CHAP. X. TRAINING AND INSPIRATION OF MOSES. ^

These things, ye men of Greece, have been
recorded in writing concerning the antiquity of
Moses by those who were not of our religion ;
and they said that they learned all these things
from the Egyptian priests, among whom Moses
was not only bom, but also was thought worthy
of partaking of all the education of the Egyptians,
on account of his being adopted by the king's
daughter as her son ; and for the same reason
was thought worthy of great attention, as the
wisest of the historians relate, who have chosen
to record his life and actions, and the rank of his
descent, — I speak of Philo and Josephus. For
these, in their narration of the history of the
Jews, say that Moses was sprung from the race
of the Chaldaeans, and that he was bom in Egypt
when his forefathers had migrated on account of
famine from Phoenicia to that country ; and him
God chose to honour on account of his exceed-
ing virtue, and judged him worthy to become the
leader and lawgiver of his own race, when He
thought it right that the people of the Hebrews
should return out of Egypt into their own land.
To him first did God communicate that divine
and prophetic gift which in those days descended
upon the holy men, and him also did He first

s This sentence must be so completed from the context in Diodo-
rus. See the note of Maranus.

* [Consult the ponderous learning of Warburton's Divine Lega-
tion, passim.\

278

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

furnish that he might be our teacher in rehgion,
and then after him the rest of the prophets, who
both obtained the same gift as he, and taught
us the same doctrines concerning the same sub-
jects. These we assert to have been our teachers,
who taught us nothing from their own human
conception, but from the gift vouchsafed to them
by God from above.

CHAP. XI. — HEATHEN ORACLES TESTIFY OF MOSES.

But as you do not see the necessity of giving
up the ancient error of your forefathers in obe-
dience to these teachers [of ours], what teachers
of your own do you maintain to have hved worthy
of credit in the matter of rehgion? For, as I
have frequently said, it is impossible that those
who have not themselves learned these so great
and divine things from such persons as are ac-
quainted with them, should either themselves
know them, or be able rightly to teach others.
Since, therefore, it has been sufficiently proved
that the opinions of your philosophers are obvi-
ously full of all ignorance and deceit, having now
perhaps wholly abandoned the philosophers as
formerly you abandoned the poets, you will turn
to the deceit of the oracles ; for in this style I
have heard some speaking. Therefore I think
it fit to tell you at this step in our discourse what
I formerly heard among you concerning their
utterances. For when one inquired at your
oracle — it is your own story — what religious
men had at any time happened to live, you say
that the oracle answered thus : " Only the Chal-
daeans have obtained wisdom, and the Hebrews,
who worship God Himself, the self-begotten
King."

Since, therefore, you think that the truth can
be learned from your oracles, when you read the
histories and what has been written regarding
the life of Moses by those who do not belong to
our religion, and when you know that Moses and
the rest of the prophets were descended from
the race of the Chaldaeans and Hebrews, do not
think that anything incredible has taken place
if a man sprung from a godly line, and who lived
worthily of the godliness of his fathers, was
chosen by God to be honoured with this great
gift, and to be set forth as the first of all the
prophets.

CH.\P. XII. — ANTIQUITY OF MOSES PROVED.

And I think it necessary also to consider the
times in which your philosophers lived, that you
may see that the time which produced them for
you is very recent, and also short. For thus you
will be able easily to recognise also the anti(iuity
of Moses. But lest, by a complete survey of the
periods, and by the use of a greater number of
proofs, I should seem to be prolix, I thing it
may l)e sufficiently demonstrated from the fol-

lowing. For Socrates was the teacher of Plato,
and Plato of Aristotle. Now these men flourished
in the time of Philip and Alexander of Macedon,
in which time also the Athenian orators flourished,
as the Philippics of Demosthenes plainly show us.
And those who have narrated the deeds of Alex-
ander sufficiently prove that during his reign
Aristotle associated with him. From all manner
of proofs, then, it is easy to see that the history
of Moses is by far more ancient than all profane "
histories. And, besides, it is fit that you recog-
nise this fact also, that nothing has been accu-
rately recorded by Greeks before the era of the
Olympiads, and that there is no ancient work
which makes known any action of the Greeks or
Barbarians. But before that period existed only
the history of the prophet Moses, which he wrote
in the Hebrew character by the divine inspira-
tion. For the Greek character was not yet in
use, as the teachers of language themselves prove,
telling us that Cadmus first brought the letters
from Phoenicia, and communicated them to the
Greeks. And your first of philosophers, Plato,
testifies that they were a recent discovery. For
in the Timceus ^ he wrote that Solon, the wisest
of the wise men, on his return from Egypt, said
to Critias that he had heard this from a very aged
Egyptian priest, who said to him, "O Solon,
Solon, you Greeks are ever children, and aged
Greek there is none." Then again he said, " You
are all youths in soul, for you hold no ancient
opinion derived through remote tradition, nor
any system of instruction hoary with time ; but
all these things escape your knowledge, because
for many generations the posterity of these an-
cient ages died mute, not having the use of let-
ters." It is fit, therefore, that you understand
that it is the fact that every history has oeen
written in these recently-discovered Greek let-
ters ; and if any one would make mention of old
poets, or legislators, or historians, or philosophers,
or orators, he will find that they wrote their own
works in the Greek character.

CHAP. XIII. HISTORY OF THE SEPTUAGINT.

But if any one says that the writings of Moses
and of the rest of the prophets were also written
in the Greek character, let him read profane his-
tories, and know that Ptolemy, king of Egypt,
when he had built the library in Alexandria, and
by gathering books from every quarter had filled
it, then learnt that very ancient histories written
in Hebrew happened to be carefully preserved ;
and wishing to know their contents, he sent for
seventy wise men from Jerusalem, wlio were
acquainted with both the Greek and Hebrew
language, and a])pointed them to translate the
books ; and that in freedom from all disturb-

' Literally, " without," not belonging to the true faitli.

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS. 279

ance they might the more speedily complete
the translation, he ordered that there should
be constructed, not in the city itself, but seven
stadia off (where the Pharos was built), as
many little cots as there were translators, so
that each by himself might complete his own
translation ; and enjoined upon those officers
who were appointed to this duty, to afford
them all attendance, but to prevent communi-
cation with one another, in order that the ac-
curacy of the translation might be discernible
even by their agreement. And when he ascer-
tained that the seventy men had not only given
the same meaning, but had employed the same
words, and had failed in agreement with one
another not even to the extent of one word,
but had written the same things, and concerning
the same things, he was struck with amazement,
and believed that the translation had been written
by divine power, and perceived that the men
were worthy of all honour, as beloved of God ;
and with many gifts ordered them to return to
their own country. And having, as was natural,
marvelled at the books, and concluded them to
be divine, he consecrated them in that library.
These things, ye men of Greece, are no fable,
nor do we narrate fictions ; but we ourselves hav-
ing been in Alexandria, saw the remains of the
little cots at the Pharos still preserved, and hav-
ing heard these things from the inhabitants, who
had received them as part of their country's tra-
dition,' we now tell to you what you can also
learn from others, and specially from those wise
and esteemed men who have written of these
things, Philo and Josephus, and many others.
But if any of those who are wont to be forward
in contradiction should say that these books do
not belong to us, but to the Jews, and should
assert that we in vain profess to have learnt our
religion from them, let him know, as he may
from those very things which are written in these
books, that not to them, but to us, does the doc-
trine of them refer. That the books relating to
our religion are to this day preserved among the
Jews, has been a work of Divine Providence on
our behalf; for lest, by producing them out of
the Church, we should give occasion to those
who wish to slander us to charge us with fraud,
we demand that they be produced from the
synagogue of the Jews, that from the very
books still preserved among them it might
clearly and evidently appear, that the laws
which were written by holy men for instruc-
tion pertain to us.

CHAP. XIV. A WARNING APPEAL TO THE GREEKS.

It is therefore necessary, ye Greeks, that you

' [Doubtless Justin relates the tradition as he received it. Con-
sult Dr. Selwyn's full account of the fables concerning the LXX., in
Smith's Diet, of the Bible, iii. p. 1203 ff.]

contemplate the things that are to be, and con-
sider the judgment which is predicted by all,
not only by the godly, but also by those who
are irreligious, that ye do not without investiga-
tion commit yourselves to the error of your
fathers, nor suppose that if they themselves have
been in error, and have transmitted it to you,
that this which they have taught you is true ; but
looking to the danger of so terrible a mistake,
inquire and investigate carefully into those things
which are, as you say, spoken of even by your
own teachers. For even unwillingly they were
on your account forced to say many things by
the Divine regard for mankind, especially those
of them who were in Egypt, and profited by the
godliness of Moses and his ancestry. For I
think that some of you, when you read even
carelessly the history of Diodorus, and of those
others who wrote of these things, cannot fail to
see that both Orpheus, and Homer, and Solon,
who wrote the laws of the Athenians, and Pythag-
oras, and Plato, and some others, when they
had been in Egypt, and had taken advantage of
the history of Moses, afterwards published doc-
trines concerning the gods quite contrary to
those which formerly they had erroneously pro-
mulgated.

CHAP. XV. — TESTIMONY OF ORPHEUS TO MONO-
THEISM.

At all events, we must remind you what Or-
pheus, who was, as one might say, your first
teacher of polytheism, latterly addressed to his
son Musaeus, and to the other legitimate audit-
ors, concerning the one and only God. And
he spoke thus : —

" I speak to those who lawfully may hear :

All others, ye profane, now close the doors,

And, O Musaeus ! hearken thou to me.

Who offspring art of the light-bringing moon

The words I utter now are true indeed;

And if thou former thoughts of mine hast seen,

Let them not rob thee of the blessed life,

But rather turn the depths of thine own heart

Unto the place where light and knowledge dwell.

Take thou the word divine to guide thy steps,

And walking well in the straight certain path,

Look to the one and universal King —

One, self-begotten, and the only One,

Of whom all things and we ourselves are sprung.

All things are open to His piercing gaze.

While He Himself is still invisible.

Present in all His works, though still unseen,

He gives to mortals evil out of good,

Sending both chilling wars and tearful griefs;

And other than the great King there is none.

The clouds for ever settle round His throne,

And mortal eyeballs in mere mortal eyes

Are weak, to see Jove reigning over all.

He sits established in the brazen heavens

Upon His golden throne; under His feet

He treads the earth, and stretches His right hand

To all the ends of ocean, and around

Tremble the mountain ranges and the streams,

The depths, too, of the blue and hoary sea."

28o JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

And again, in some other place he says : —

"There is one Zeus alone, one sun, one hell.
One Bacchus ; and in all things but one God;
Nor of all these as diverse let me speak."

And when he swears he says : —

" Now I adjure thee by the highest heaven,
The work of the great God, the only wise;
And I adjure thee by the Father's voice,
Which first He uttered when He stablished
The whole world by His counsel."

What does he mean by " I adjure thee by the
Father's voice, which first He uttered?" It is
the Word of God which he here names " the
voice," by whom heaven and earth and the whole
creation were made, as the divine prophecies of
the holy men teach us ; and these he himself
also paid some attention to in Egypt, and under-
stood that all creation was made by the Word of
God ; and therefore, after he says, " I adjure thee
by the Father's voice, which first He uttered,"
he adds this besides, " when by His counsel He
established the whole world." Here he calls the
Word " voice," for the sake of the poetical
metre. And that this is so, is manifest from the
fact, that a litde further on, where the metre per-
mits him, he names it " Word." For he said : —

" Take thou the [-Ford divine to guide thy steps."
CHAP. XVI. — TESTIMONY OF THE SIBYL,

We must also mention what the ancient and
exceedingly remote Sibyl, whom Plato and Aris-
tophanes, and others besides, mention as a
prophetess, taught you in her oracular verses
concerning one only God. And she speaks
thus : —

" There is one only uiibegotten God,
Omnipotent, invisible, most high.
All-seeing, but Himself seen by no flesh."

Then elsewhere thus : —

" But we have strayed from the Immortal's ways,
And worship with a dull and senseless mind
Idols, the workmanship of our own hands.
And images and figures of dead men."

And again somewhere else : —

" Blessed shall be those men upon the earth
Who shall love the great God before all else,
Blessing Him when they eat and when they drink ;
Trusting in this their piety alone.
Who shall abjure all shrines which they may see,
All altars and vain figures of dumb stones.
Worthless and stained with blood of animals,
And sacrifice of the four-footed tribes,
Beholding the great glory of One God."

These are the Sibyl's words.

CHAP. XVII. TESTIMONY OF HOMER.

And the poet Homer, using the license of
poetry, and rivalling the original opinion of Or-
pheus regarding the plurality of the gods, men-
tions, indeed, several gods in a mythical style,

lest he should seem to sing in a different strain
from the poem of Orpheus, which he so dis-
tinctly proposed to rival, that even in the first
line of his poem he indicated the relation he held
to him. For as Orpheus in the beginning of his>
poem had said, " O goddess, sing the wrath ot
Demeter, who brings the goodly fruit," Homer
began thus, " O goddess, sing the wrath of
Achilles, son of Peleus," preferring, as it seems
to me, even to violate the poetical metre in his
first line, than that he should seem not to have
remembered before all else the names of the
gods. But shortly after he also clearly and ex-
plicitly presents his own opinion regarding one
God only, somewhere ' saying to Achilles by the
mouth of Phoenix, " Not though God Himself
were to promise that He would peel off my old
age, and give me the vigour of my youth," where
he indicates by the pronoun the real and true
God. And somewhere ^ he makes Ulysses ad-
dress the host of the Greeks thus : " The rule
of many is not a good thing ; let there be one
ruler." And that the rule of many is not a good
thing, but on the contrary an evil, he proposed
to evince by fact, recounting the wars which
took place on account of the multitude of rulers,
and the fights and factions, and their mutual
counterplots. For monarchy is free from con-
tention. So far the poet Homer.

CHAP. XVIII. TESTIMONY OF SOPHOCLES.

And if it is needful that we add testimonies
concerning one God, even from the dramatists,
hear even Sophocles speaking thus : —

*' There is one God, in truth there is but one,

Who made the heavens and the broad earth beneath,

The glancing waves of ocean and the winds

But many of us mortals err in heart.

And set up for a solace in our woes

Images of the gods in stone and wood,

Or figures carved in brass or ivory,

And, furnishing for these our handiworks.

Both sacrifice and rite magnificent.

We think that thus we do a pious work."

Thus, then, Sophocles.

CHAP. xix.

•TESTIMONY OF PYTHAGORAS.

And Pythagoras, son of Mnesarchus, who ex-
pounded the doctrines of his own philosophy
mystically by means of symbols, as those who
have written his life show, himself seems to have
entertained thoughts about the unity of God not
unworthy of his foreign residence in Egypt. For
when he says that unity is the first principle of
all things, and that it is the cause of all good, he
teaches by an allegory that God is one, and alone.-^
And that this is so, is evident from his saying that

' Iliad, ix. 445-

2 Iliad, ii. 204.

3 Has no fellow.

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

281

unity and one differ widely from one another.
For he says that unity belongs to the class of
things perceived by the mind, but that one be-
longs to numbers. And if you desire to see a
clearer proof of the opinion of Pythagoras con-
cerning one God, hear his own opinion, for he
spoke as follows : " God is one ; and He Him-
self does not, as some suppose, exist outside the
world, but in it, He being wholly present in the
whole circle, and beholding all generations ; be-
ing the regulating ingredient of all the ages, and
the administrator of His own powers and works,
the first principle of all things, the light of heaven,
and Father of all, the intelligence and animating
soul of the universe, the movement of all orbits."
Thus, then, Pythagoras.

CHAP. XX. — TESTIMONY OF PLATO.

But Plato, though he accepted, as is likely,
the doctrine of Moses and the other prophets
regarding one only God, which he learned while
in Egypt, yet fearing, on account of what had
befallen Socrates, lest he also should raise up
some Anytus or Meletus against himself, vvho
should accuse him before the Athenians, and say,
" Plato is doing harm, and making himself mis-
chievously busy, not acknowledging the gods
recognised by the state ; " in fear of the hemlock-
juice, contrives an elaborate and ambiguous dis-
course concerning the gods, furnishing by his
treatise gods to those who wish them, and none
for those who are differently disposed, as may
readily be seen from his own statements. For
when he has laid down that everything that is
made is mortal, he afterwards says that the gods
were made. If, then, he would have God and
matter to be the origin of all things, manifestly
it is inevitably necessary to say that the gods
were made of matter ; but if of matter, out of
which he said that evil also had its origin, he
leaves right-thinking persons to consider what
kind of beings the gods should be thought who
are produced out of matter. For, for this very
reason did he say that matter was eternal,' that he
might not seem to say that God is the creator
of evil. And regarding the gods who were made
by God, there is no doubt he said this : " Gods
of gods, of whom I am the creator." And he
manifestly held the correct opinion concerning
the really existing God. For having heard in
Egypt that God had said to Moses, when He
was about to send him to the Hebrews, " I am
that I am," ^ he understood that God had not
mentioned to him His own proper name.

CHAP. XXI.

■THE NAMELESSNESS OF GOD.

For God canwot be called by any proper name,
for names are given to mark out and distinguish

' Or, " uncreated."

2 o iiv, " He who is; the Being."

their subject-matters, because these are many
and diverse ; but neither did any one exist before
God who could give Him a name, nor did He
Himself think it right to name Himself, seeing
that He is one and unique, as He Himself also
by His own prophets testifies, when He says, " I
God am the first," and after this, " And beside
me there is no other God." ^ On this account,
then, as I before said, God did not, when He
sent Moses to the Hebrews, mention any name,
but by a participle He mystically teaches them
that He is the one and only God. " For," says
He, "I am the Bemg; " manifestly contrasting
Himself, " the Being," with those who are not,"*
that those who had hitherto been deceived might
see that they were attaching themselves, not to
beings, but to those who had no being. Since,
therefore, God knew that the first men remem-
bered the old delusion of their forefathers, where-
by the misanthropic demon contrived to deceive
them when he said to them, " If ye obey me in
transgressing the commandment of God, ye shall
be as gods," calling those gods which had no
being, in order that men, supposing that there
were other gods in existence, might believe that
they themselves could become gods. On this
account He said to Moses, " I am the Being,"
that by the participle " being " He might teach
the difference between God who is and those who
are not. 5 Men, therefore, having been duped
by the deceiving demon, and having dared to
disobey God, were cast out of Paradise, re-
membering the name of gods, but no longer
being taught by God that there are no other
gods. For it was not just that they who did not
keep the first commandment, which it was easy
to keep, should any longer be taught, but should
rather be driven to just punishment. Being
therefore banished from Paradise, and thinking
that they were expelled on account of their dis-
obedience only, not knowing that it was also
because they had believed in the existence of
gods which did not exist, they gave the name
of gods even to the men who were afterwards
born of themselves. This first false fancy, there-
fore, concerning gods, had its origin with the
father of lies. God, therefore, knowing that the
false opinion about the plurality of gods was
burdening the soul of man like some disease,
and wishing to remove and eradicate it, appeared
first to Moses, and said to him, ** I am He who is."
For it was necessary, I think, that he who was to
be the ruler and leader of the Hebrew people
should first of all know the living God. Where-
fore, having appeared to him first, as it was pos-
sible for God to appear to a man, He said to
him, " I am He who is ; " then, being about to

3 Isa. xliv. 6.

* Literally, " with the not-beings."

5 Literally, " between the God being and not-beings.'

282 JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

send him to the Hebrews, He further orders him
to say, " He who is hath sent me to you."

CHAP. XXII. STUDIED AMBIGUITY OF PLATO.

Plato accordingly having learned this in
Egypt, and being greatly taken with what was
said about one God, did indeed consider it un-
safe to mention the name of Moses, on account
of his teaching the doctrine of one only God,
for he dreaded the Areopagus ; but what is very
well expressed by him in his elaborate treatise,
the Tim(i:us, he has written in exact correspond-
ence with what Moses said regarding God,
though he has done so, not as if he had learned
it from him, but as if he were expressing his
own opinion. For he said, " In my opinion,
then, we must first define what that is which
exists eternally, and has no generation,' and
what that is which is always being generated,
but never really is." Does not this, ye men of
Greece, seem to those who are able to under-
stand the matter to be one and the same thing,
saving only the difference of the article? For
Moses said, ''He who is," and Plato, "That
which is." But either of the expressions seems
to apply to the ever-existent God. For He is
the only one who eternally exists, and has no
generation. What, then, that other thing is
which is contrasted with the ever-existent, and
of which he said, " And what that is which is
always being generated, but never really is," we
must attentively consider. For we shall find
him clearly and evidently saying that He who is
unbegotten is eternal, but that those that are
begotten and made are generated and perish^ —
as he said of the same class, " gods of gods, of
whom I am maker " — for he speaks in the fol-
lowing words : " In my opinion, then, we must
first define what that is which is always existent
and has no birth, and what that is which is
always being generated but never really is. The
former, indeed, which is apprehended by reflec-
tion combined with reason, always exists in the
same way ; ^ while the latter, on the other hand,
is conjectured by opinion formed by the percep-
tion of the senses unaided by reason, since it
never really is, but is coming into being and
perishing." These expressions declare to those
who can rightly understand them the death and
destruction of the gods that have been brought
into being. And I think it necessary to attend
to this also, that Plato never names him the
creator, but the fashioner ^ of the gods, although,
in the opinion of Plato, there is considerable
difference between these two. For the creator
creates the creature by his own capability and

' That is, " is not produced or created: has no birth."

* Or, " are born and die."

* »ti»T(i ToiiToi, " according to the same things," i.e., in eternal
immutability.

■* Or, " demiurge or maker."

power, being in need of nothing else ; but the
fashioner frames his production when he has
received from matter the capability for his work.

CHAP. XXIII.

■ PLATO S SELF-CONTRADICTION.

But, perhaps, some who are unwilling to aban-
don the doctrines of polytheism, will say that
to these fashioned gods the maker said, " Since
ye have been produced, ye are not immortal,
nor at all imperishable ; yet shall ye not perish
nor succumb to the fatality of death, because
you have obtained my will, 5 which is a still
greater and mightier bond." Here Plato,
through fear of the adherents of polytheism,
introduces his " maker " uttering words which
contradict himself. For having formerly stated
that he said that everything which is produced
is perishable, he now introduces him saying the
very opposite ; and he does not see that it is
thus absolutely impossible for him to escape
the charge of falsehood. For he either at first
uttered what is false when he said that every-
thing which is produced is perishable, or now,
when he propounds the very opposite to what
he had formerly said. For if, according to his
former definition, it is absolutely necessary that
every created thing be perishable, how can he
consistently make that possible which is abso-
lutely impossible ? So that Plato seems to grant
an empty and impossible prerogative to his
" maker," when he propounds that those who
were once perishable because made from matter
should again, by his intervention, become imper-
ishable and enduring. For it is quite natural
that the power of matter, which, according to
Plato's opinion, is uncreated, and contemporary
and coseval with the maker, should resist his
will. For he who has not created has no power,
in respect of that which is uncreated, so that it
is not possible that it (matter), being free, can
be controlled by any external necessity. Where-
fore Plato himself, in consideration of this, has
written thus : " It is necessary to affirm that
God cannot suffer violence."

CHAP. XXIV. — AGREEMENT OF PLATO AND HOMER.

How, then, does Plato banish Homer from
his republic, since, in the embassy to Achilles,
he represents Phoenix as saying to Achilles,
" Even the gods themselves are not inflexible," ^
though Homer said this not of the king and
Platonic maker of the gods, but of some of the
multitude whom the Greeks esteem as gods, as
one can gather from Plato's saying, " gods of
gods?" For Homer, by that golden chain, 7
refers all power and might to the one highest

s That is, " my will to the contrary." See Plato, Tim., p. 41,
[cap 13].

o Iliad, IX. 497.

7 That is, by the challenge of the chain introduced — Iliad,
viiL i3.

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

God. And the rest of the gods, he said, were
so far distant from his divinity, that he thought
fit to name them even along with men. At
least he introduces Ulysses saying of Hector to
Achilles, " He is raging terribly, trusting in Zeus,
and values neither men nor gods." ' In this
passage Homer seems to me without doubt to
have learnt in Egypt, like Plato, concerning the
one God, and plainly and openly to declare this,
that he who trusts in the really existent God
makes no account of those that do not exist.
For thus the poet, in another passage, and em-
ploying another but equivalent word, to wit, a
pronoun, made use of the same participle em-
ployed by Plato to designate the really existent
God, concerning whom Plato said, " What that
is which always exists, and has no birth." For
not without a double sense does this expression
of Phoenix seem to have been used : " Not even
if God Himself were to promise me, that, hav-
ing burnished off my old age, He should set
me forth in the flower of youth." For the pro-
noun " Himself" signifies the really existing
God, For thus, too, the oracle which was given
to you concerning the Chaldaeans and Hebrews
signifies. For when some one inquired what
men had ever lived godly, you say the answer
was : —

" Only the Chaldaeans and the Hebrews found wisdom,
Worshipping God Himself, the unbegotten King."

CHAP. XXV. — PLATO'S KNOWLEDGE OF GOD'S
ETERNITY.

How, then, does Plato blame Homer for say-
ing that the gods are not inflexible, although, as
is obvious from the expressions used. Homer
said this for a useful purpose? For it is the
property of those who expect to obtain mercy
by prayer and sacrifices, to cease from and re-
pent of their sins. For those who think that the
Deity is inflexible, are by no means moved to
abandon their sins, since they suppose that they
will derive no benefit from repentance. How,
then, does Plato the philosopher condemn the
poet Homer for saying, " Even the gods them-
selves are not inflexible," and yet himself repre-
sent the maker of the gods as so easily turned,
that he sometimes declares the gods to be mor-
tal, and at other times declares the same to be
immortal ? And not only concerning them, but
also concerning matter, from which, as he says,
it is necessary that the created gods have been
produced, he sometimes says that it is uncreated,
and at other times that it is created ; and yet
he does not see that he himself, when he says
that the maker of the gods is so easily turned,
is convicted of having fallen into the very errors
for which he blames Homer, though Homer

• Iliad, ix. 238.

said the very opposite concerning the maker

of the gods. For he said that he spoke thus of

himself : —

" For ne'er my promise shall deceive, or fail,
Or be recall'd, if with a nod confirm'd."^

But Plato, as it seems, unwillingly entered
into these strange dissertations concerning the
gods, for he feared those who were attached to
polytheism. And whatever he thinks fit to tell
of all that he had learned from Moses and the
prophets concerning one God, he preferred de-
livering in a mystical style, so that those who
desired to be worshippers of God might have an
inkling of his own opinion. For being charmed
with that saying of God to Moses, " I am the
really existing," and accepting with a great deal
of thought the brief participial expression, he
understood that God desired to signify to Moses
His eternity, and therefore said, " I am the
really existing;" for this word "existing" ex-
presses not one time only, but the three — the
past, the present, and the future. For when
Plato says, " and which never really is," he uses
the verb " is " of tmie indefinite. For the word
" never " is not spoken, as some suppose, of the
past, but of the future time. And this has been
accurately understood even by profane writers.
And therefore, when Plato wished, as it were, to
interpret to the uninitiated what had been mysti-
cally expressed by the participle concerning the
eternity of God, he employed the following lan-
guage : " God indeed, as the old tradition runs,
includes the beginning, and end, and middle of
all things." In this sentence he plainly and
obviously names the law of Moses " the old tra-
dition," fearing, through dread of the hemlock-
cup, to mention the name of Moses ; for he
understood that the teaching of the man was
hateful to the Greeks ; and he clearly enough
indicates Moses by the antiquity of the tradition.
And we have sufficiently proved from Diodorus
and the rest of the historians, in the foregoing
chapters, that the law of Moses is not only old,
but even the first. For Diodorus says that he
was the first of all lawgivers ; the letters which
belong to the Greeks, and which they employed
in the writing of their histories, having not yet
been discovered.

CHAP. XXVL PLATO INDEBTED TO THE PROPHETS.

And let no one wonder that Plato should
believe Moses regarding the eternity of God.
For you will find him mystically referring the
true knowledge of realities to the prophets, next
in order after the really existent God. For,
discoursing in the Timceus about certain first
principles, he wrote thus : " This we lay down
as the first principle of fire and the other bodies,

* lUad, i. 526.

284 JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

proceeding according to probability and neces-
sity. But the first principles of these again God
above knows, and whosoever annong men is be-
loved of Him." ' And what men does he think
beloved of God, but Moses and the rest of the
prophets? For their prophecies he read, and,
having learned from them the doctrine of the
judgment, he thus proclaims it in the first book
of the Republic : " When a man begins to think
he is soon to die, fear invades him, and concern
about things which had never before entered his
head. And those stories about what goes on in
Hades, which tell us that the man who has here
been unjust must there be punished, though
formerly ridiculed, now torment his soul with
apprehensions that they may be true. And he,
either through the feebleness of age, or even
because he is now nearer to the things of the
other world, views them more attentively. He
becomes, therefore, full of apprehension and
dread, and begins to call himself to account,
and to consider whether he has done any one
an injury. And that man who finds in his life
many iniquities, and who continually starts from
his sleep as children do, lives in terror, and with
a forlorn prospect. But to him who is conscious
of no wrong-doing, sweet hope is the constant
companion and good nurse of old age, as Pindar
says.^ For this, Socrates, he has elegantly ex-
pressed, that ' whoever leads a life of holiness
and justice, him sweet hope, the nurse of age,
accompanies, cheering his heart, for she power-
fully sways the changeful mind of mortals.' " ^
This Plato wrote in the first book of the Republic.

CHAP. XXVII. — PLATO'S KNOWLEDGE OF THE
JUDGMENT.

And in the tenth book he plainly and mani-
festly wrote what he had learned from the proph-
ets about the judgment, not as if he had learned
it from them, but, on account of his fear of the
Greeks, as if he had heard it from a man who
had been slain in battle — for this story he
thought fit to invent — and who, when he was
about to be buried on the twelfth day, and was
lying on the funeral pile, came to life again, and
described the other world. The following are
his very words : ■♦ " For he said that he was pres-
ent when one was asked by another person where
the great Ardiaeus was. 'fhis Ardiaeus had been
prince in a certain city of Pamphylia, and had
killed his aged father and his elder brother, and
done many other unhallowed deeds, as was re-
ported. He said, then, that the person who was
asked said : He neither comes nor ever will
come hither. For we saw, among other terrible

' Pl.ito, Tim., p. 53 D, [cap. 20].

2 Pind., Fr., 233, a fragment preserved in this place.

3 Plato, Rfp., p. 330 D.

* Plato, Rep., p. 615, [lib. x. p. 325. Ed. Bipont, 1785.]

sights, this also. When we were close to the
mouth [of the pit], and were about to return to
the upper air, and had suffered everything else,
we suddenly beheld both him and others like-
wise, most of whom were tjTants. But there
were also some private sinners who had com-
mitted great crimes. And these, when they
thought they were to ascend, the mouth would
not permit, but bellowed when any of those who
were so incurably wicked attempted to ascend,
unless they had paid the full penalty. Then
fierce men, fiery to look at, stood close by, and
hearing the din, 5 took some and led them away ;
but Ardiseus and the rest, having bound hand
and foot, and striking their heads down, and
flaying, they dragged to the road outside, tearing
them with thorns, and signifying to those who
were present the cause of their suffering these
things, and that they were leading them away to
cast them into Tartarus. Hence, he said, that
amidst all their various fears, this one was the
greatest, lest the mouth should bellow when they
ascended, since if it were silent each one would
most gladly ascend ; and that the punishments
and torments were such as these, and that, on
the other hand, the rewards were the reverse of
these." Here Plato seems to me to have learnt
from the prophets not only the doctrine of the
judgment, but also of the resurrection, which
the Greeks refuse to believe. For his saying that
the soul is judged along with the body, proves
nothing more clearly than that he believed
the doctrine of the resurrection. Since how
could Ardijeus and the rest have undergone such
punishment in Hades, had they left on earth the
body, with its head, hands, feet, and skin? For
certainly they will never say that the soul has a
head and hands, and feet and skin. But Plato,
having fallen in with the testimonies of the
prophets in Egypt, and having accepted what
they teach concerning the resurrection of the
body, teaches that the soul is judged in company
with the body.

CHAP. XXVIII. — homer's OBLIGATIONS TO THE
SACRED WRITERS.

And not only Plato, but Homer also, having
received similar enlightenment in Egypt, said
that Tityus was in like manner punished. For
Ulysses speaks thus to Alcinous when he is re-
counting his divination by the shades of the
dead : ^ —

" There Tityus, large and long, in fetters bound,
O'erspread nine acres of infernal ground ;
Two ravenous vultures, furious for their food,
Scream o'er the fiend, and riot in his blood,
Incessant gore the liver in his breast,
Th' immortal liver grows, and gives th' immortal
feast."

5 The bellowing of the mouth of the pit.

*> Odyssey, xi. 576 (Pope's translation, line 709).

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

28;

For it is plain that it is not the soul, but the
body, which has a liver. And in the same man-
ner he has described both Sisyphus and Tantalus
as enduring punishment with the body. And
that Homer had been in Egypt, and introduced
into his own poem much of what he there learnt,
Diodorus, the most esteemed of historians, plainly
enough teaches us. For he said that when he
was in Egypt he had learnt that Helen, having
received from Theon's wife, Polydamna, a drug,
" lulling all sorrow and melancholy, and causing
forgetfulness of all ills," ' brought it to Sparta.
And Homer said that by making use of that
drug Helen put an end to the lamentation of
Menelaus, caused by the presence of Tele-
machus. And he also called Venus "golden,"
from what he had seen in Egypt. For he had
seen the temple which in Egypt is called " the
temple of golden Venus," and the plain which
is named " the plain of golden Venus." And
why do I now make mention of this? To show
that the poet transferred to his own poem much
of what is contained in the divine writings of
the prophets. And first he transferred what
Moses had related as the beginning of the crea-
tion of the world. For Moses wrote thus : " In
the beginning God created the heaven and the
earth," == then the sun, and the moon, and the
stars. For having learned this in Egypt, and
having been much taken with what Moses had
written in the Genesis of the world, he fabled
that Vulcan had made in the shield of Achilles a
kind of representation of the creation of the
world. For he wrote thus : ^ —

" There he described the earth, the heaven, the sea,
The sun that rests not, and the moon full-orb'd;
There also, all the stars which round about,
As with a radiant frontlet, bind the skies."

And he contrived also that the garden of Alci-
nous should preserve the hkeness of Paradise,
and through this likeness he represented it as
ever-blooming and full of all fruits. For thus he
wrote : ■* —

" Tall thriving trees confess'd the fruitful mould ;
The reddening apple ripens here to gold.
Here the blue fig with luscious juice o'erflows,
With deeper red the full pomegranate glows;
The branch here bends beneath the weighty pear.
And verdant olives flourish round the year.
The balmy spirit of the western gale
Eternal breathes on fruits, untaught to fail ;
Each dropping pear a following pear supplies,
On apples apples, figs on figs arise.
The same mild season gives the blooms to blow,
The buds to harden, and the fruits to grow.
Here order'd vines in equal ranks appear,
With all th' united labours of the year.
Some to unload the fertile branches run.
Some dry the blackening clusters in the sun,

' Oi/yssey, iv. 221; [Milton's Comus, line 675].

^ Gen. i. i.

3 liiiid, xviii. 483.

■* Odyssey, vii. 114 (Pope's translation, line 146).

Others to tread the liquid harvest join.
The groaning presses foam with floods of wine.
Here are the vines in early flower descry'd
Here grapes discoloured on the sunny side.
And there in autumn's richest purple dy'd."

Do not these words present a manifest and clear
imitation of what the first prophet Moses said
about Paradise ? And if any one wish to know
something of the building of the tower by which
the men of that day fancied they would obtain
access to heaven, he will find a sufficiently exact
allegorical imitation of this in what the poet has
ascribed to Otus and Ephialtes. For of them
he wrote thus : 5 —

" Proud of their strength, and more than mortal size.
The gods they challenge, and affect the skies.
Heav'd on Olympus tottering Ossa stood ;
On Ossa, Pelion nods with all his wood."

And the same holds good regarding the enemy
of mankind who was cast out of heaven, whom
the Sacred Scriptures call the Devil,^ a name
which he obtained from his first devilry against
man ; and if any one would attentively consider
the matter, he would find that the poet, though
he certainly never mentions the name of " the
devil," yet gives him a name from his wickedest
action. For the poet, calling him Ate,^ says that
he was hurled from heaven by their god, just as
if he had a distinct remembrance of the ex-
pressions which Isaiah the prophet had uttered
regarding him. He wrote thus in his own
poem : ^ —

" And, seizing by her glossy locks
The goddess Ate, in his wrath he swore
That never to the starry skies again.
And the Olympian heights, he would permit
The universal mischief to return.
Then, whirling her around, he cast her down
To earth. She, mingling with all works of men,
Caused many a pang to Jove."

CHAP. XXIX. — ORIGIN OF PLATO'S DOCTRINE OK

FORM.

And Plato, too, when he says that form is the
third original principle next to God and matter,
has manifestly received this suggestion from no
other source than from Moses, having learned,
indeed, from the words of Moses the name of
form, but not having at the same time been in-
structed by the initiated, that without mystic
insight it is impossible to have any distinct knowl-
edge of the writings of Moses. For Moses wrote
that God had spoken to him regarding the taber-
nacle in the following words : " And thou shalt
make for me according to all that I show thee
in the mount, the pattern of the tabernacle." ^
And again : " And thou shalt erect the taber-

s Odyssey, xi. 312 (Pope's translation, line 385).
* The false accuser; one who does injury by slanderous accusa-
tions.

7 ' Kti\, the goddess of mischief, from whom spring all rash, blind
deeds and their results.

8 Iliad, xix. 126.

9 Ex. X.XV. (>.

286 JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

nacle according to the pattern of all the instru-
ments thereof, even so shalt thou make it." '
And again, a little afterwards : " Thus then thou
shalt make it according to the pattern which was
showed to thee in the mount." ^ Plato, then,
reading these passages, and not receiving what
was written with the suitable insight, thought that
form had some kind of separate existence before
that which the senses perceive, and he often calls
it the pattern of the things which are made, since
the writing of Moses spoke thus of the taber-
nacle : " According to the form showed to thee
in the mount, so shalt thou make it."

CHAP. XXX. — homer's KNOWLEDGE OF MAN'S

ORIGIN.

And he was obviously deceived in the same
way regarding the earth and heaven and man ;
for he supposes that there are " ideas " of these.
For as Moses wrote thus, " In the beginning God
created the heaven and the earth," and then sub-
joins this sentence, "And the earth was invisible
and unfashioned," he thought that it was the pre-
existent earth which was spoken of in the words,
"The earth was," because Moses said, "And the
earth was invisible and unfashioned ; " and he
thought that the earth, concerning which he
says, " God created the heaven and the earth,"
was that earth which we perceive by the senses,
and which God made according to the pre-
existent form. And so also, of the heaven which
was created, he thought that the heaven which
was created — and which he also called the fir-
mament— was that creation which the senses
perceive ; and that the heaven which the intel-
lect perceives is that other of which the prophet
said, " The heaven of heavens is the Lord's, but
the earth hath He given to the children of
men." ^ And so also concerning man : Moses
first mentions the name of man, and then after
many other creations he makes mention of the
formation of man, saying, "And God made man,
taking dust from the earth." ■♦ He thought, ac-
cordingly, that the man first so named existed
before the man who was made, and that he who
was formed of the earth was afterwards made
according to the pre-existent form. And that
man was formed of earth, Homer, too, having
discovered from the ancient and divine history
which says, " Dust thou art, and unto dust shalt
thou return," s calls the lifeless body of Hector
dumb clay. For in condemnation of Achilles
dragging the corpse of Hector after death, he
says somewhere : ^ —

" On the dumb clay he cast indignity,
Blinded with rage."

' Ex. XXV. 9.

* Ex. XXV. 40.
3 Ps. cxv. 16.

* Gen. ii. 7.

5 Gen. iii. 19.

* Iliad, xxii.

And again, somewhere else,^ he introduces Mene-
laus, thus addressing those who were not accept-
ing Hector's challenge to single combat with
becoming alacrity, —

"To earth and water may you all return," —

resolving them in his violent rage into their
original and pristine formation from earth.
These things Homer and Plato, having learned
in Egypt from the ancient histories, wrote in
their own words.

CHAP. XXXI. FURTHER PROOF OF PLATO'S AC-
QUAINTANCE WITH SCRIPTURE.

For from what other source, if not from his
reading the writings of the prophets, could Plato
have derived the information he gives us, that
Jupiter drives a winged chariot in heaven? For
he knew this from the following expressions of
the prophet about the cherubim : " And the
glory of the Lord went out from the house and
rested on the cherubim ; and the cherubim lift
up their wings, and the wheels beside them ;
and the glory of the Lord God of Israel was
over them above." ^ And borrowing this idea,
the magniloquent Plato shouts aloud with vast
assurance, " The great Jove, indeed, driving his
winged chariot in heaven." For from what
other source, if not from Moses and the proph-
ets, did he learn this and so write ? And whence
did he receive the suggestion of his saying that
God exists in a fiery substance? Was it not
from the third book of the history of the Kings,
where it is written, " The Lord was not in the
wind ; and after the wind an earthquake, but the
Lord was not in the earthquake ; and after
the earthquake a fire, but the Lord was not in
the fire ; and after the fire a still small voice? "^
But these things pious men must understand in
a higher sense with profound and meditative
insight. But Plato, not attending to the words
with the suitable insight, said that God exists in
a fiery substance.

CHAP. XXXII. PLATO'S DOCTRINE OF THE HEAV-
ENLY GIFT.

And if any one will attentively consider the
gift that descends from God on the holy men,
— which gift the sacred prophets call the Holy
Ghost, — he shall find that this was announced
under another name by Plato in the dialogue
with Meno. For, fearing to name the gift of
God " the Holy Ghost," lest he should seem, by
following the teaching of the prophets, to be an
enemy to the Greeks, he acknowledges, indeed,
that it comes down from God, yet does not
think fit to name it the Holy Ghost, but virtue.

7 Iliad, vii. 99.

* Ezek. xi. 22.

9 I Kings xix. 11, i*.

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

287

For so in the dialogue with Meno, concerning
reminiscence, after he had put many questions
regarding virtue, whether it could be taught or
whether it could not be taught, but must be
gained by practice, or whether it could be
attained neither by practice nor by learning,
but was a natural gift in men, or whether it
comes in some other way, he makes this decla-
ration in these very words : " But if now through
this whole dialogue we have conducted our
inquiry and discussion aright, virtue must be
neither a natural gift, nor what one can receive
by teaching, but comes to those to whom it
does come by divine destiny." These things, I
think, Plato having learned from the prophets
regarding the Holy Ghost, he has manifestly
transferred to what he calls virtue. For as the
sacred prophets say that one and the same spirit
is divided into seven spirits, so he also, naming
it one and the same virtue, says this is divided
into four virtues ; wishing by all means to avoid
mention of the Holy Spirit, but clearly declar-
ing in a kind of allegory what the prophets said
of the Holy Spirit. For to this effect he spoke
in the dialogue with Meno towards the close :
" From this reasoning, Meno, it appears that
virtue comes to those to whom it does come by
a divine destiny. But we shall know clearly
about this, in what kind of way virtue comes to
men, when, as a first step, we shall have set
ourselves to investigate, as an independent in-
quiry, what virtue itself is." You see how he
calls only by the name of virtue, the gift that
descends from above ; and yet he counts it
worthy of inquiry, whether it is right that this
[gift] be called virtue or some other thing, fear-
ing to name it openly the Holy Spirit, lest he
should seem to be following the teaching of the
prophets,

CHAP. XXXIII. — PLATO'S IDEA OF THE BEGINNING
OF TIME DRAWN FROM MOSES.

And from what source did Plato draw the
information that time was created along with
the heavens ? For he wrote thus : " Time, ac-
cordingly, was created along with the heavens ;
in order that, coming into being together, they
might also be together dissolved, if ever their
dissolution should take place." Had he not
learned this from the divine history of Moses ?
For he knew that the creation of time had re-
ceived its original constitution from days and
months and years. Since, then, the first day
which was created along with the heavens con-
stituted the beginning of all time (for thus
Moses wrote, " In the beginning God created
the heavens and the earth," and then imme-
diately subjoins, " And one day was made," as
if he would designate the whole of time by one
part of it), Plato names the day "time," lest, if

he mentioned the " day," he should seem to lay
himself open to the accusation of the Athenians,
that he was completely adopting the expressions
of Moses. And from what source did he derive
what he has written regarding the dissolution of
the heavens? Had he not learned this, too,
from the sacred prophets, and did he not think
that this was their doctrine ?

CHAP. XXXIV. WHENCE MEN ATTRIBUTED TO GOD

HUMAN FORM.

And if any person investigates the subject of
images, and inquires on what ground those who
first fashioned your gods conceived that they
had the forms of men, he will find that this also
was derived from the divine history. For seeing
that Moses' history, speaking in the person of
God, says, " Let Us make man in our image and
likeness," these persons, under the impression
that this meant that men were like God in form,
began thus to fashion their gods, supposing they
would make a likeness from a likeness. But
why, ye men of Greece, am I now induced to
recount these things ? That ye may know that
it is not possible to learn the true religion from
those who were unable, even on those subjects
by which they won the admiration of the hea-
then,' to write anything original, but merely
propounded by some allegorical device in their
own writings what they had learned from Moses
and the other prophets.

CHAP. XXXV. — APPEAL TO THE GREEKS.

The time, then, ye men of Greece, is now
come, that ye, having been persuaded by the
secular histories that Moses and the rest of the
prophets were far more ancient than any of
those who have been esteemed sages among you,
abandon the ancient delusion of your forefathers,
and read the divine histories of the prophets, and
ascertain from them the true religion ; for they
do not present to you artful discourses, nor speak
speciously and plausibly — for this is the property
of those who wish to rob you of the truth —
but use with simplicity the words and expressions
which offer themselves, and declare to you what-
ever the Holy Ghost, who descended upon them,
chose to teach through them to those who are
desirous to learn the true religion. Having then
laid aside all false shame, and the inveterate
error of mankind, with all its bombastic parade
and empty noise, though by means of it you
fancy you are possessed of all advantages, do
you give yourselves to the things that profit you.
For neither will you commit any offence against
your fathers, if you now show a desire to betake
yourselves to that which is quite opposed to
their error, since it is likely enough that they

* Literally, " those without."

288

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

themselves are now lamenting in Hades, and
repenting with a too late repentance ; and if it
were possible for them to show you thence what
had befallen them after the termination of this
life, ye would know from what fearful ills they
desired to deliver you. But now, since it is not
possible in this present life that ye either learn
from them, or from those who here profess to
teach that philosophy which is falsely so called, it
follows as the one thing that remains for you to
do, that, renouncing the error of your fathers, ye
read the prophecies of the sacred writers," not
requiring from them unexceptionable diction (for
the matters of our religion lie in works,^ not in
words), and learn from them what will give you
life everlasting. For those who bootlessly dis-
grace the name of philosophy are convicted of
knowing nothing at all, as they are themselves
forced, though unwillingly, to confess, since not
only do they disagree with each other, but also
expressed their own opinions sometimes in one
way, sometimes in another.

CHAP. XXXVI. TRUE KNOWLEDGE NOT HELD BY

THE PHILOSOPHERS.

And if " the discovery of the truth " be given
among them as one definition of philosophy,
how are they who are not in possession of the
true knowledge worthy of the name of philoso-
phy? For if Socrates, the wisest of your wise
men, to whom even your oracle, as you your-
selves say, bears witness, saying, " Of all men,
Socrates is the wisest " — if he confesses that he
knows nothing, how did those who came after
him profess to know even things heavenly? For
Socrates said that he was on this account called
wise, because, while other men pretended to
know what they were ignorant of, he himself did
not shrink from confessing that he knew nothing.
For he said, " I seem to myself to be wisest by
this little particular, that what I do not know, I
do not suppose I know." Let no one fancy that
Socrates ironically feigned ignorance, because he
often used to do so in his dialogues. For the
last expression of his apology which he uttered
as he was being led away to the prison, proves
that in seriousness and truth he was confessing
his ignorance : " But now it is time to go away,
I indeed to die, but you to live. And which
of us goes to the better state, is hidden to all
but God." Socrates, indeed, having uttered this
last sentence in the Areopagus, departed to the
prison, ascribing to God alone the knowledge of
those things which are hidden from us ; but those
who came after him, though they are unable to
com])rehend even earthly things, profess to un-
derstand things heavenly as if they had seen them.
Aristotle at least — as if he had seen things

' Literally, " sacred men."

" [A noteworthy apology for early Christian writers.]

heavenly with greater accuracy than Plato — de-
clared that God did not exist, as Plato said, in
the fiery substance (for this was Plato's doctrine)
but in the fifth element, air. And while he de-
manded that concerning these matters he should
be believed on account of the excellence of his
language, he yet departed this life because he
was overwhelmed with the infamy and disgrace of
being unable to discover even the nature of the
Euripus in Chalcis.^ Let not any one, therefore,
of sound judgment prefer the elegant diction of
these men to his own salvation, but let him, ac-
cording to that old story, stop his ears with wax,
and flee the sweet hurt which these sirens would
inflict upon him. For the above-mentioned men,
presenting their elegant language as a kind of
bait, have sought to seduce many from the right
religion, in imitation of him who dared to teach
the first men polytheism. Be not persuaded by
these persons, I entreat you, but read the proph-
ecies of the sacred writers.* And if any sloth-
fulness or old hereditary superstition prevents
you from reading the prophecies of the holy men
through which you can be instructed regarding
the one only God, which is the first article of the
true religion, yet believe him who, though at first
he taught you polytheism, yet aftenvards pre-
ferred to sing a useful and necessary recantation
— I mean Orpheus, who said what I quoted a
little before ; and believe the others who wrote
the same things concerning one God. For it
was the work of Divine Providence on your be-
half, that they, though unwillingly, bore testimony
that what the prophets said regarding one God
was true, in order that, the doctrine of a plural-
ity of gods being rejected by all, occasion might
be afforded you of knowing the truth,

CHAP. XXXVn. OF THE SIBVL.5

And you may in part easily learn the right
religion from the ancient Sibyl, who by some
kind of potent inspiration teaches you, through
her oracular predictions, truths which seem to be
much akin to the teaching of the prophets. She,
they say, was of Babylonian extraction, being the
daughter of Berosus, who wrote the Chaldaean
History ; and when she had crossed over (how,
I know not) into the region of Campania, she
there uttered her oracular sayings in a city called
Cumae, six miles from Baiae, where the hot springs
of Campania are found. And being in that city,
we saw also a certain place, in which we were
shown a very large basilica ^ cut out of one stOne ;
a vast affair, and worthy of all admiration. And
they who had heard it from their fathers as part
of their country's tradition, told us that it was

3 This is now supposed to be fable.
* Literally, " sacred men."

5 [In Grabe's edition consult notes of Lang and Kortholt, ii. p. 45. J
' [Travellers must recognise the agreement of Justin's story with
the traditional cave still shown in this region.]

JUSTIN'S HORTATORY ADDRESS TO THE GREEKS.

289

here she used to pubUsh her oracles. And in
the middle of the basilica they showed us three
receptacles cut out of one stone, in which, when
filled with water, they said that she washed, and
having put on her robe again, retires into the in-
most chamber of the basilica, which is still a part
of the one stone ; and sitting in the middle of
the chamber on a high rostrum and throne, thus
proclaims her oracles. And both by many other
writers has the Sibyl been mentioned as a prophet-
ess, and also by Plato in his Fhcedrus. And
Plato seems to me to have counted prophets
divinely inspired when he read her prophecies.
For he saw that what she had long ago predicted
was accomplished ; and on this account he ex-
presses in the Dialogue with Meno his wonder
at and admiration of prophets in the following
terms : " Those whom we now call prophetic
persons we should rightly name divine. And not
least would we say that they are divine, and are
raised to the prophetic ecstasy by the inspiration
and possession of God, when they correctly speak
of many and important matters, and yet know
nothing of what they are saying," — plainly and
manifestly referring to the prophecies of the
Sibyl. For, unlike the poets who, after their
poems are penned, have power to correct and
polish, specially in the way of increasing the ac-
curacy of their verse, she was filled indeed with
prophecy at the time of the inspiration, but as
soon as the inspiration ceased, there ceased also
the remembrance of all she had said. And this
indeed was the cause why some only, and not all,
the metres of the verses of the Sibyl were pre-
served. For we ourselves, when in that city,
ascertained from our cicerone, who showed us the
places in which she used to prophesy, that there
was a certain coffer made of brass in which they
said that her remains were preserved. And be-
sides all else which they told us as they had heard
it from their fathers, they said also that they who
then took down her prophecies, being illiterate
persons, often went quite tstray from the accuracy
of the metres ; and this, they said, was the cause
of the want of metre in some of the verses, the
prophetess having no remembrance of what she
had said, after the possession and inspiration
ceased, and the reporters having, through their
lack of education, failed to record the metres
with accuracy. And on this account, it is mani-
fest that Plato had an eye to the prophecies of
the Sibyl when he said this about prophets, for
he said, " When they correctly speak of many
and important matters, and yet know nothing of
what they are saying.

CHAP. XXXVIII.

CONCLUDING APPEAL.

But since, ye men of Greece, the matters of
the true religion lie not in the metrical numbers
of poetry, nor yet in that culture which is highly

esteemed among you, do ye henceforward pay
less devotion to accuracy of metres and of lan-
guage ; and giving heed without contentiousness
to the words of the Sibyl, recognise how great are
the benefits which she will confer upon you by
predicting, as she does in a clear and patent
manner, the advent of our Saviour Jesus Christ ; '
who, being the Word of God, inseparable from
Him in power, having assumed man, who had
been made in the image and likeness of God, re-
stored to us the knowledge of the religion of our
ancient forefathers, which the men who lived
after them abandoned through the bewitching
counsel of the envious devil, and turned to the wor-
ship of those who were no gods. And if you still
hesitate and are hindered from belief regarding
the formation of man, believe those whom you
have hitherto thought it right to give heed to,
and know that your own oracle, when asked by
some one to utter a hymn of praise to the
Almighty God, in the middle of the hymn spoke
thus, " Who formed the first of men, and called
him Adam." And this hymn is preserved by
many whom we know, for the conviction of those
who are unwilling to believe the truth which all
bear witness to. If therefore, ye men of Greece,
ye do not esteem the false fancy concerning those
that are no gods at a higher rate than your own
salvation, believe, as I said, the most ancient and
time-honoured Sibyl, whose books are preserved
in all the world, and who by some kind of potent
inspiration both teaches us in her oracular utter-
ances concerning those that are called gods, that
have no existence ; and also clearly and manifestly
prophesies concerning the predicted advent of
our Saviour Jesus Christ, and concerning all those
things which were to be done by Him. For the
knowledge of these things will constitute your
necessary preparatory training for the study of the
prophecies of the sacred writers. And if any one
supposes that he has learned the doctrine con-
cerning God from the most ancient of those
whom you name philosophers, let him listen to
Amnion and Hermes : ^ to Ammon, who in his
discourse concerning God calls Him wholly hid-
den ; and to Hermes, who says plainly and dis-
tincdy, " that it is difficult to comprehend God,
and that it is impossible even for the man who
can comprehend Him to declare Him to others."
From every point of view, therefore, it must be
seen that in no other way than only from the
prophets who teach us by divine inspiration, is it
at all possible to learn anything concerning God
and the true religion.

' [The fascinating use made of this by Virgil must not be over-
looked : — ■ . .

" Ultima Cumaei venit jam carminis aetas," etc

Eel., iv. (PoUio) 4-]
2 [Hermes Trismegistus. Milton (Penseroso, line 88,) translates
this name.] . .

[N.B. — This work is not supposed to be Justin's by modem critics. J

JUSTIN ON THE SOLE GOVERNMENT OF GOD.'

[TRANSLATED BY THE REV. G. REITH, M.A.]

CHAP. T. — OBJECT OF THE AUTHOR.

Although human nature at first received a
union of intelligence and safety to discern the
truth, and the worship due to the one Lord of
all, yet envy, insinuating the excellence of human
greatness, turned men away to the making of
idols ; and this superstitious custom, after con-
tinuing for a long period, is handed down to the
majority as if it were natural and true. It is
the part of a lover of man, or rather of a lover
of God, to remind men who have neglected it of
that which they ought to know. For the truth
is of itself sufficient to show forth, by means of
those things which are contained under the pole
of heaven, the order [instituted by] Him who has
created them. But forgetfulness having taken
possession of the minds of men, through the
long-suffering of God, has acted recklessly in
transferring to mortals the name which is appli-
cable to the only true God ; and from the few
the infection of sin spread to the many, who were
blinded by popular usage to the knowledge of
that which was lasting and unchangeable. For
the men of former generations, who instituted
private and public rites in honour of such as were
more powerful, caused forgetfulness of the Cath-
olic ^ faith to take possession of their posterity ;
but I, as I iiave just stated, along with a God-
loving mind, shall employ the speech of one
who loves man, and set it before those who have
intelligence, which all ought to have who are
privileged to observe the administration of the
universe, so that they should worship unchange-
ably Him who knows all things. This I shall do,
not by mere display of words, but by altogether
using demonstration drawn from the old poetry
in Cireek literature,^ and from writings very com-
mon amongst all. For from these the famous
men who have handed down idol-worship as law
to the multitudes, shall be taught and convicted by
their own poets and literature of great ignorance.

' ©eoG is omitted in mss., but fiovapxia of itself implies it.
' i.e., the doctrine that God only is to be worshipped.
3 Literally, " history."

290

CHAP. n. — TESTIMONIES TO THE UNm' OF GOD.

First, then, ^schylus,-* in expounding the ar-
rangement of his work,5 expressed himself also
as follows respecting the only God : —

" Afar from mortals place the holy God,

Nor ever think that He, like to thyself.

In fleshly robes is clad ; for all unknown

Is the great God to such a worm as thou.

Divers similitudes He bears; at times

He seems as a consuming fire that burns

Unsated; now like water, then again

In sable folds of darkness shrouds Himself.

Nay, even the very beasts of earth reflect

His sacred image ; whilst the wind, clouds, rain,

The roll of thunder and the lightnmg flash,

Reveal to men their great and sovereign Lord.

Before Him sea and rocks, with every fount,

And all the water floods, in reverence bend ;

And as they gaze upon His awful face,

Mountains and earth, with the profoundest depths

Of ocean, and the highest peaks of hills.

Tremble: for He is Lord Omnipotent;

And this the glory is of God Most High."

But he was not the only man initiated in the
knowledge of God ; for Sophocles also thus de-
scribes the nature of the only Creator of all
things, the One God : —

" There is one God, in truth there is but one.

Who made the heavens and the broad earth beneath,

The glancing waves of ocean, and the winds ;

But many of us mortals err in heart,

And set up, for a solace in our woes,

Images of the gods in stone and brass.

Or figures carved in gold or ivory ;

And, furnishing for these, our handiworks,

Both sacrifice and rite magnificent,

We think that thus we do a pious work."

And Philemon also, who published many expla-
nations of ancient customs, shares in the knowl-
edge of the truth ; and thus he writes : —

" Tell mc what thoughts of God we should conceive .'
One, all things seeing, yet Himself unseen."

Even Orpheus, too, who introduces three hun-
dred and sixty gods, will bear testimony in my

* Grotius supposes this to be jBschylus the younger in some pro-
logue.

5 This may also be translated : " expounding the set of opinions
prevalent in his day."

JUSTIN ON THE SOLE GOVERNMENT OF GOD.

291

favour from the tract called Diathecce, in which
he appears to repent of his error by writing the
following : —

" I'll speak to those who lawfully may hear ;
All others, ye profane, now close the doors !
And, O Musaeus, hearken thou to me,
Who offspring art of the light-bringing moon.
The words I tell thee now are true indeed,
And if thou former thoughts of mine hast seen,
Let them not rob thee of the blessed life ;
But rather turn the depths of thine own heart
Unto that place where light and knowledge dwell.
Take thou the word divine to guide thy steps ;
And walking well in the straight certain path.
Look to the one and universal King,
One, self-begotten, and the only One
Of whom all things, and we ourselves, are sprung.
All things are open to His piercing gaze.
While He Himself is still invisible ;
Present in all His works, though still unseen,
He gives to mortals evil out of good.
Sending both chilling wars and tearful griefs ;
And other than the Great King there is none.
The clouds for ever settle round His throne ;
And mortal eyeballs in mere mortal eyes
Are weak to see Jove, reigning over all.
He sits established in the brazen heavens
Upon His throne ; and underneath His feet
He treads the earth, and stretches His right hand
To all the ends of ocean, and around
Tremble the mountain ranges, and the streams.
The depths, too, of the blue and hoary sea."

He speaks indeed as if he had been an eye-
witness of God's greatness. ^ And Pythagoras '
agrees with him when he writes : —

" Should one in boldness say, Lo, I am God !
Besides the One — Eternal — Infinite,
Then let him from the throne he has usurped
Put forth his power and form another globe.
Such as we dwell in, saying. This is mine.
Nor only so, but in this new domain
For ever let him dwell. If this he can,
Then verily he is a god proclaimed."

CHAP. III. TESTIMONIES TO A FUTURE JUDGMENT.

Then further concerning Him, that He alone
is powerful, both to institute judgment on the
deeds performed in life, and on the ignorance
of the Deity [displayed by men] , I can adduce
witnesses from your own ranks ; and first Sopho-
cles,^ who speaks as follows : —

" That time of times shall come, shall surely come.
When from the golden ether down shall fall
Fire's teeming treasure, and in burning flames
All things of earth and heaven shall be consumed ;
And then, when all creation is dissolved.
The sea's last wave shall die upon the shore.
The bald earth stript of trees, the burning air
No winged thing upon its breast shall bear.
There are two roads to Hades, well we know ; ^ )
By this the righteous, and by that the bad, ?

On to their separate fates shall tend ; and He, )
Who all things had destroyed, shall all things save."

And Philemon "• again : —

' " Pythagorei cujusdam fetus." — Otto, after Goezius.

* [Langus compares 2. Pet. iii. 7.]

3 Some propose to insert these three lines in the centre of the next
quotation from Philemon, after the line, " Nay, there's an aye," etc.

* Some say Dipliilus.

" Think'st thou, Nicostratus, the dead, who here
Enjoyed whate'er of good life offers man,
Escape the notice of Divinity,
As if they might forgotten be of Him ?
Nay, there's an eye of Justice watching all ;
For if the good and bad find the same end.
Then go thou, rob, steal, plunder, at thy will,
Do all the evil that to thee seems good.
Yet be not thou deceived ; for underneath
There is a throne and place of judgment set,
Which God the Lord of all shall occupy;
Whose name is terrible, nor shall I dare
To breathe it forth in feeble human speech."

And Euripides : 5 —

" Not grudgingly he gives a lease of life,
That we the holders may be fairly judged;
And if a mortal man doth think to hide
His daily guilt from the keen eye of God,
It is an evil thought ; so if perchance
He meets with leisure-taking Justice, she
Demands hiin as her lawful prisoner :
But many of you hastily commit
A twofold sin, and say there is no God.
But, ah ! there is; there is. Then see that he
Who, being wicked, prospers, may redeem
The time so precious, else hereafter waits
For him the due reward of punishment."

CHAP. IV. GOD DESIRES NOT SACRIFICES, BUT

RIGHTEOUSNESS.

And that God is not appeased by the libations
and incense of evil-doers, but awards vengeance
in righteousness to each one, Philemon^ again
shall bear testimony to me : —

" If any one should dream, O Pamphilus,
By sacrifice of bulls or goats — nay, then.
By Jupiter — of any such like things;
Or by presenting gold or purple robes,
Or images of ivory and gems ;
If thus he thinks he may propitiate God,
He errs, and shows himself a silly one.
But let him rather useful be, and good.
Committing neither theft nor lustful deeds.
Nor murder foul, for earthly riches' sake.
Let him of no man covet wife or child.
His splendid house, his wide-spread property.
His maiden, or his slave born in his house.
His horses, or his cattle, or his beeves.
Nay, covet not a pin, O Pamphilus,
For God, close by you, sees whate'er you do.
He ever with the wicked man is wroth,
But in the righteous takes a pleasure still.
Permitting hiin to reap fruit of his toil.
And to enjoy the bread his sweat has won.
But being righteous, see thou pay thy vows,
And unto God the giver offer gifts.
Place thv adorning not in outward shows.
But in an inward purity of heart ;
Hearing the thunder then, thou shalt not fear,
Nor shalt thou flee, O master, at its voice,
For thou art conscious of no evil deed.
And God, close by you, sees whate'er you do."

Again, Plato, in Timceus,'' says : " But if any
one on consideration should actually institute

5 Grotius joins these lines to the preceding. Clement of Alexan-
dria assigns them, and the others, which are under the name of Euripi-
des, to Diphilus.

6 Some attribute these lines to Menander, others regard them
as spurious.

7 P. 68, D, [cap. 30.1

292

JUSTIN ON THE SOLE GOVERNMENT OF GOD.

a rigid inquiry, he would be ignorant of the
distinction between the human and the divine
nature ; because God mingles many ' things up
into one, [and again is able to dissolve one into
many things,] seeing that He is endued with
knowledge and power ; but no man either is, or
ever shall be, able to perform any of these."

CHAP. V. — THE VAIN PRETENSIONS OF FALSE GODS.

But concerning those who think that they
shall share the holy and perfect name, which
some have received by a vain tradition as if they
were gods, Menander in the Auriga says : —

" If there exists a god who walketh out
With an old woman, or who enters in
By stealth to houses through the folding-doors,
He ne'er can please me ; nay, but only he
Who stays at home, a just and righteous God,
To give salvation to His worshippers."

The same Menander, in the Sacerdos, says : —

" There is no God, O woman, that can save
One man by another ; if indeed a man.
With sound of tinkling cymbals, charm a god
Where'er he listeth, then assuredly
He who doth so is much the greater god.
But these, O Rhode, are but the cunning schemes
Which daring men of intrigue, unabashed,
Invent to earn themselves a livelihood,
And yield a laughing-stock unto the age."

Again, the same Menander, stating his opinion
about those who are received as gods, proving
rather that they are not so, says : —

" Yea, if I this beheld, I then should wish
That back to me again my soul returned.
For tell me where, O Getas, in the world
' Tis possible to find out righteous gods .'' "

And in the Deposituni : —

" There's an unrighteous judgment, as it seems,
Even with the gods."

And Euripides the tragedian, in Orestes, says : —

" Apollo having caused by his command
The murder of the mother, knoweth not
What honesty and justice signify.
We serve the gods, whoever they may be ;
But from the central regions of the earth
You see Apollo plainly gives response
To mortals, and whate'er he says we do.
I him obeyed, when she that bore me fell
Slain by my hand : he is the wicked man.
Then slay him, for 'twas he that sinned, not I.
What could I do ? Think you not that the god
Should free me from the blame which I do bear.'"

The same also in Hippolyhis : —

" But on these points the gods do not judge right."

And in Ion : —

" But in the daughter of Erechtheus
What interest have I? for that pertains
Not unto such as me. But when I come
With golden vessels for libations, I
The dew shall sprinkle, and yet needs must warn

' The MSS. are corrupt here. They seem to read, and one ac-
tually does read, " all " for " many." " Many " is in Plato, and the
clause in brackets Is taken from Plato to fill up the setKe.

Apollo of his deeds ; for when he weds

Maidens by force, the children secretly

Begotten he betrays, and then neglects

When dying. Thus not you ; but while you may

Always pursue the virtues, for the gods

Will surely punish men of wickedness.

How is it right that you, who have prescribed

Laws for men's guidance, live unrighteously.'

But ye being absent, I shall freely speak.

And ye to men shall satisfaction give

For marriage forced, thou Neptune, Jupiter,

Who over heaven presides. The temples ye

Have emptied, while injustice ye repay.

And though ye laud the prudent to the skies,

Yet have ye filled your hands with wickedness.

No longer is it right to call men ill

If they do imitate the sins ^ of gods ; '

Nay, evil let their teachers rather be."

And in Archelaus : —

" Full oft, my son, do gods mankind perplex."
And in Bellerophon : —

" They are no gods, who do not what is right."

And again in the same : —

" Gods reign in heaven most certainly, says one;
But it is false, — yea, false : and let not him
Who speaks thus, be so foolish as to use
Ancient tradition, or to pay regard
Unto my words : but with unclouded eye
Behold the matter in its clearest light.
Power absolute, I say, robs men of life
And property; transgresses plighted faith;
Nor spares even citfes, but with cruel hand
Despoils and devastates them ruthlessly.
But they that do these things have more success
Than those who live a gentle pious life ;
And cities small, I know, which reverence gods,
Submissive bend before the many spears
Of larger impious ones ; yea, and methinks
If any man lounge idly, and abstain
From working with his hands for sustenance,
Yet pray the gods ; he very soon will know
If they from him misfortunes will avert."

And Menander in Diphilus .• '» —

" Therefore ascribe we praise and honour great
To Him who Father is, and Lord of all ;
Sole maker and preserver of mankind.
And who with all good things our earth has stored."

The same also in the Piscatores : —

" For I deem that which nourishes my life
Is God ; but he whose custom 'tis to meet
The wants of men, — He needs not at our hands
Renewed supplies. Himself being all in all."'

The same in the Fratres : —

" God ever is intelligence to those
Who righteous are : so wisest men have thought."

And in the Tibicince : —

" Good reason finds a temple in all things
Wherein to worship ; for what is the mind,
But just the voice of God within us placed .' "

2 kolKo. in Euripedes, naAd in text.

3 [See Warburton's Divine Legation (book ii. § 4), vol. ii. p. 20.
Ed. London, 1811.]

* These lines are assigned to Diphilus.

5 The words from " but" to "all " are assigned by Otto to Justin,
not to Menander.

JUSTIN ON THE SOLE GOVERNMENT OF GOD.

293

And the tragedian in Phrixus : —

" But if the pious and the impious
Share the same lot, how could we think it just,
If Jove, the best, judges not uprightly? "

In Philoctetes : —

" You see how honourable gain is deemed
Even to the gods ; and how he is admired
Whose shrine is laden most with yellow gold.
What, then, doth hinder thee, since it is good
To be like gods, from thus accepting gain? "

In Hecuba : —

" O Jupiter ! whoever thou mayest be,
Of whom except in word all knowledge fails ; "

and, —

" Jupiter, whether thou art indeed
A great necessity, or the mind of man,
I worship thee ! "

CHAP. VI. WE SHOULD ACKNOWLEDGE ONE ONLY

GOD.

Here, then, is a proof of virtue, and of a mind
loving prudence, to recur to the communion of
the unity,' and to attach one's self to prudence
for salvation, and make choice of the better
things according to the free-will placed in man ;
and not to think that those who are possessed of
human passions are lords of all, when they shall
not appear to have even equal power with men.

' Sec chap, i., the opening sentence.

For in Homer,* Demodocus says he is self-
taught —

" God inspired me with strains " —

though he is a mortal, ^sculapius and Apollo
are taught to heal by Chiron the Centaur, — a
very novel thing indeed, for gods to be taught
by a man. What need I speak of Bacchus, who
the poet says is mad ? or of Hercules, who he says
is unhappy? What need to speak of Mars and
Venus, the leaders of adultery ; and by means of
all these to establish the proof which has been
undertaken? For if some one, in ignorance,
should imitate the deeds which are said to be
divine, he would be reckoned among impure
men, and a stranger to life and humanity ; and
if any one does so knowingly, he will have a
plausible excuse for escaping vengeance, by show-
ing that imitation of godlike deeds of audacity is
no sin. But if any one should blame these deeds,
he will take away their well-known names, and
not cover them up with specious and plausible
words. It is necessary, then, to accept the true
and invariable Name, not proclaimed by my
words only, but by the words of those who have
introduced us to the elements of learning, in
order that we may not, by living idly in this
present state of existence, not only as those who
are ignorant of the heavenly glory, but also as
having proved ourselves ungrateful, render our
account to the Judge.

2 Odyssey, xxii. 347.

[N. B. — This tractate is probably the genuine work of Justin.]

FRAGMENTS OF THE LOST WORK OF JUSTIN ON THE

RESURRECTION.

[TRANSLATED BY THE REV. M. DODS, M.A.]

CHAP. 1. — THE SELF-EVIDENCING POWER OF
TRUTH.

The word of truth is free, and carries its own
authority, disdaining to fall under any skilful
argument, or to endure the logical scrutiny of its
hearers. But it would be believed for its own
nobility, and for the confidence due to Him who
sends it. Now the word of truth is sent from
God ; wherefore the freedom claimed by the
truth is not arrogant. For being sent with au-
thority, it were not fit that it should be required
to produce proof of what is said ; since neither
is there any proof beyond itself, which is God.
For every proof is more powerful and trustwor-
thy than that which it proves ; since what is dis-
believed, until proof is produced, gets credit
when such proof is produced, and is recognised
as being what it was stated to be. But nothing
is either more powerful or more trustworthy than
the truth ; so that he who requires proof of this,
is like one who wishes it demonstrated why the
things that appear to the senses do appear. For
the test of those things which are received through
the reason, is sense ; but of sense itself there is
no test beyond itself. As then we bring those
things which reason hunts after, to sense, and by
it judge what kind of things they are, whether
the things spoken be true or false, and then sit
in judgment no longer, giving full credit to its
decision ; so also we refer all that is said regard-
ing men and the world to the truth, and by it
judge whether it be worthless or no. But the
utterances of truth we judge by no separate test,
giving full credit to itself. And God, the Father
of the universe, who is the perfect intelligence,
is the truth. And the Word, being His Son,
came to us, having put on flesh, revealing both
Himself and the Father, giving to us in Himself
resurrection from the dead, and eternal life after-
wards. And this is Jesus Christ, our Saviour and
Lord. He, therefore, is Himself both the faith
294

and the proof of Himself and of all things.
Wherefore those who follow Him, and know Him,
having faith in Him as their proof, shall rest in
Him. But since the adversary does not cease
to resist many, and uses many and divers arts to
ensnare them, that he may seduce the faithful
from their faith, and that he may prevent the
faithless from believing, it seems to me necessary
that we also, being armed with the invulnerable
doctrines of the faith, do battle against him in
behalf of the weak.

CHAP. II. — OBJECTIONS TO THE RESURRECTION
OF THE FLESH.

They who maintain the wrong opinion say that
there is no resurrection of the flesh ; giving as
their reason that it is impossible that what is
corrupted and dissolved should be restored to
the same as it had been. And besides the im-
possibility, they say that the salvation of the flesh
is disadvantageous ; and they abuse the flesh,
adducing its infirmities, and declare that it only
is the cause of our sins, so that if the flesh, say
they, rise again, our infirmities also rise with it.
And such sophistical reasons as the following
they elaborate : If the flesh rise again, it must
rise either entire and possessed of all its parts,
or imperfect. But its rising imperfect argues a
want of power on God's part, if some parts
could be saved, and others not ; but if all the
parts are saved, then the body will manifestly
have all its members. But is it not absurd to
say that these members will exist after the resur-
rection from the dead, since the Saviour said,
" They neither marry, nor are given in marriage,
but shall be as the angels in heaven?"' And
the angels, say they, have neither flesh, nor do
they eat, nor have sexual intercourse ; therefore
there shall be no resurrection of the flesh. By

' Mark xii. 35.

JUSTIN ON THE RESURRECTION.

295

these and such like arguments, they attempt to
distract men from the faith. And there are some
who maintain that even Jesus Himself appeared
only as spiritual, and not in flesh, but presented
merely the appearance of flesh : these persons
seek to rob the flesh of the promise. First, then,
let us solve those things which seem to them to
be insoluble ; then we will introduce in an orderly
manner the demonstration concerning the flesh,
proving that it partakes of salvation.

CHAP. III. IF THE MEMBERS RISE, MUST THEY

DISCHARGE THE SAME FUNCTIONS AS NOW?

They say, then, if the body shall rise entire,
and in possession of all its members, it necessa-
rily follows that the functions of the members
shall also be in existence ; that the womb shall
become pregnant, and the male also discharge
his function of generation, and the rest of the
members in like manner. Now let this argument
stand or fall by this one assertion. For this
being proved false, their whole objection will be
removed. Now it is indeed evident that the
members which discharge functions discharge
those functions which in the present life we see ;
but it does not follow that they necessarily dis-
charge the same functions from the beginning.
And that this may be more clearly seen, let us
consider it thus. The function of the womb is
to become pregnant ; and of the member of the
male to impregnate. But as, though these mem-
bers are destined to discharge such functions,
it is not therefore necessary that they from the
beginning discharge them (since we see many
women who do not become pregnant, as those
that are barren, even though they have wombs),
so pregnancy is not the immediate and necessary
consequence of having a womb ; but those even
who are not barren abstain from sexual inter-
course, some being virgins from the first, and
others from a certain time. And we see men
also keeping themselves virgins, some from the
first, and some from a certain time ; so that by
their means, marriage, made lawless through lust,
is destroyed.' And we find that some even of
the lower animals, though possessed of wombs,
do not bear, such as the mule ; and the male
mules do not beget their kind. So that both in
the case of men and the irrational animals we
can see sexual intercourse abolished ; and this,
too, before the future world. And our Lord
Jesus Christ was bom of a virgin, for no other
reason than that He might destroy the begetting
by lawless desire, and might show to the ruler ^
that the formation of man was possible to God
without human intervention. And when He had

' That is to say, their lives are a protest against entering into
marriage for any other purpose than that of begetting children.
* i.e., to the devil. [St. John xii. 31, xiv. 30, xvi. 11.]

been bom, and had submitted to the other con-
ditions of the flesh, — I mean food, drink, and
clothing, — this one condition only of dischar-
ging the sexual function He did not submit to ;.
for, regarding the desires of the flesh, He ac-
cepted some as necessary, while others, which
were unnecessary, He did not submit to. For if
the flesh were deprived of food, drink, and cloth-
ing, it would be destroyed ; but being deprived
of lawless desire, it suffers no harm. And at the
same time He foretold that, in the future world,
sexual intercourse should be done away with ; as
He says, " The children of this world marry, and
are given in marriage ; but the children of the
world to come neither marry nor are given in
marriage, but shall be like the angels in heaven." ^
Let not, then, those that are unbelieving marvel,
if in the world to come He do away with those
acts of our fleshly members which even in this
present life are abolished.

CHAP. IV. — MUST THE DEFORMED RISE DEFORMED?

Well, they say, if then the flesh rise, it must
rise the same as it falls ; so that if it die with
one eye, it must rise one-eyed ; if lame, lame ;
if defective in any part of the body, in this part
the man must rise deficient. How truly blinded
are they in the eyes of their hearts ! For they
have not seen on the earth blind men seeing
again, and the lame walking by His word. All
things which the Saviour did. He did in the first
place in order that what was spoken concerning
Him in the prophets might be fulfilled, " that
the blind should receive sight, and the deaf
hear,"* and so on ; but also to induce the belief
that in the resurrection the flesh shall rise entire.
For if on earth He healed the sicknesses of the
flesh, and made the body whole, much more will
He do this in the resurrection, so that the flesh
shall rise perfect and entire. In this manner,
then, shall those dreaded difficulties of theirs be
healed.

CHAP. V. — THE RESURRECTION OF THE FLESH IS
NOT IMPOSSIBLE.

But again, of those who maintain that the
flesh has no resurrection, some assert that it is
impossible ; others that, considering how vile
and despicable the flesh is, it is not fit that God
should raise it ; and others, that it did not at the
first receive the promise. First, then, in respect
of those who say that it is impossible for God to
raise it, it seems to me that I should show that
they are ignorant, professing as they do in word
that they are believers, yet by their works prov-
ing themselves to be unbelieving, even more

3 Luke XX. 34, 35.
* Isa. XXXV. 5.

296

JUSTIN ON THE RESURRECTION.

unbelieving than the unbelievers. For, seeing
that all the heathen believe in their idols, and
are persuaded that to them all things are possi-
ble (as even their poet Homer says,' "The
gods can do all things, and that easily ; " and
he added the word " easily " that he might bring
out the greatness of the power of the gods),
many do seem to be more unbelieving than they.
For if the heathen believe in their gods, which
are idols (" which have ears, and they hear not ;
they have eyes, and they see not"^), that they
can do all things, though they be but devils, as
saith the Scripture, "The gods of the nations
are devils," ^ much more ought we, who hold the
right, excellent, and true faith, to believe in our
God, since also we have proofs [of His power],
first in the creation of the first man, for he was
made from the earth by God ; and this is suffi-
cient evidence of God's power ; and then they
who observe things can see how men are gen-
erated one by another, and can marvel in a still
greater degree that from a little drop of moisture
so grand a living creature is formed. And cer-
tainly if this were only recorded in a promise,
and not seen accomplished, this too would be
much more incredible than the other ; but it is
rendered more credible by accomplishment.-*
But even in the case of the resurrection the
Saviour has shown us accomplishments, of which
we will in a little speak. But now we are de-
monstrating that the resurrection of the flesh is
possible, asking pardon of the children of the
Church if we adduce arguments which seem to
be secular 5 and physical : *" first, because to God
nothing is secular, not even the world itself, for
it is His workmanship ; and secondly, because
we are conducting our argument so as to meet
unbelievers. For if we argued with believers, it
were enough to say that we believe ; but now
we must proceed by demonstrations. The fore-
going proofs are indeed quite sufficient to evince
the possibility of the resurrection of the flesh ;
but since these men are exceedingly unbelieving,
we will further adduce a more convincing argu-
ment still, — an argument drawn not from faith,
for they are not within its scope, but from their
own mother unbelief, — I mean, of course, from
physical reasons. For if by such arguments we
prove to them that the resurrection of the flesh
is possible, they are certainly worthy of great
contempt if they can be persuaded neither by
the deliverances of faith nor by the arguments
of the world.

• Odyssey, ii. 304.
' Ps. cxv. 5.

J Ps. xcvi. 5.

* i.e., by actually happening under our observation.

5 (((o9<i>, " without " or " outside," to which reference is made in
the next clause, which may be translated, " because nothing is outside
God," or, " because to God nothing is ' without.' "

<> KoerAADCtoic, arguments drawn from the laws by which the world
i* governed.

CHAP. VI. — THE RESURRECTION CONSISTENT WITH
THE OPINIONS OF THE PHILOSOPHERS.

Those, then, who are called natural philoso-
phers, say, some of them, as Plato, that the uni-
verse is matter and God ; others, as Epicurus,
that it is atoms and the void ; ^ others, like the
Stoics, that it is these four — fire, water, air, earth.
For it is sufficient to mention the most prevalent
opinions. And Plato says that all things are
made from matter by God, and according to His
design ; but Epicurus and . his followers say that
all things are made from the atom and the void
by some kind of self-regulating action of the nat-
ural movement of the bodies ; and the Stoics,
that all are made of the four elements, God per-
vajiing them. But while there is such discrep-
ancy among them, there are some doctrines
acknowledged by them all in common, one of
which is that neither can anything be produced
from what is not in being, nor anything be de-
stroyed or dissolved into what has not any being,
and that the elements exist indestructible out of
which all things are generated. And this being
so, the regeneration of the flesh will, according
to all these philosophers, appear to be possible.
For if, according to Plato, it is matter and God,
both these are indestructible and God ; and God
indeed occupies the position of an artificer, to
wit, a potter ; and matter occupies the place of
clay or wax, or some such thing. That, then,
which is formed of matter, be it an image or a
statue, is destructible ; but the matter itself is
indestructible, such as clay or wax, or any other
such kind of matter. Thus the artist designs in
the clay or wax, and makes the form of a living
animal ; and again, if his handiwork be destroyed,
it is not impossible for him to make the same
form, by working up the same material, and
fashioning it anew. So that, according to Plato,
neither will it be impossible for God, who is
Himself indestructible, and has also indestructi-
ble material, even after that which has been first
formed of it has been destroyed, to make it anew
again, and to make the same form just as it was
before. But according to the Stoics even, the
body being produced by the mixture of the four
elementary substances, when this body has been
dissolved into the four elements, these remaining
indestructible, it is possible that they receive a
second time the same fusion and composition,
from God per\'ading them, and so re-make the
body which they formerly made. Like as if a
man shall make a composition of gold and silver,
and brass and tin, and then shall wish to dissolve
it again, so that each element exist separately,
having again mixed them, he may, if he pleases,
make the very same composition as he had for-

? TO Kivov, the void of space in which the infinity of atoms
moved.

JUSTIN ON THE RESURRECTION.

297

merly made. Again, according to Epicurus, the
atoms and the void being indestructible, it is by
a definite arrangement and adjustment of the
atoms as they come together, that both all other
formations are produced, and the body itself;
and it being in course of time dissolved, is dis-
solved again into those atoms from which it was
also produced. And as these remain indestruc-
tible, it is not at all impossible, that by coming
together again, and receiving the same arrange-
ment and position, they should make a body of
like nature to what was formerly produced by
them ; as if a jeweller should make in mosaic
the form of an animal, and the stones should be
scattered by time or by the man himself who
made them, he having still in his possession the
scattered stones, may gather them together again,
and having gathered, may dispose them in the
same way, and make the same form of an
animal. And shall not God be able to collect
again the decomposed members of the flesh, and
make the same body as was formerly produced
by Him?

CHAP. VII. — THE BODY VALUABLE IN GOD'S SIGHT.

But the proof of the possibility of the resur-
rection of the flesh I have sufficiently demon-
strated, in answer to men of the world. And if
the resurrection of the flesh is not found impos-
sible on the principles even of unbelievers, how
much more will it be found in accordance with
the mind of believers ! But following our order,
we must now speak with respect to those who
think meanly of the flesh, and say that it is not
worthy of the resurrection nor of the heavenly
economy,' because, first, its substance is earth ;
and besides, because it is full of all wickedness,
so that it forces the soul to sin along with it.
But these persons seem to be ignorant of the
whole work of God, both of the genesis and for-
mation of man at the first, and why the things in
the world were made.^ For does not the word
say, " Let Us make man in our image, and after
our likeness? "3 What kind of man? Mani-
festly He means fleshly man. For the word says,
"And God took dust of the earth, and made
man." ^ It is evident, therefore, that man made
in the image of God was of flesh. Is it not,
then, absurd to say, that the flesh made by God
in His own image is contemptible, and worth
nothing? But that the flesh is with God a
precious possession is manifest, first from its being
formed by Him, if at least the image is valuable
to the former and artist ; and besides, its value
can be gathered from the creation of the rest of

' Or, " citizenship."

* This might also be rendered, " and the things in the world, on
account of which he was made ; " but the subsequent argument shows
the propriety of the above rendering.

3 Gen. i. 26.

* Gen. ii. 7.

the world. For that on account of which the
rest is made, is the most precious of all to the
maker.

CHAP. VIII. — DOES THE BODY CAUSE THE SOUL
TO SIN?

Quite true, say they ; yet the flesh is a sinner,
so much so, that it forces the soul to sin along
with it. And thus they vainly accuse it, and lay
to its charge alone the sins of both. But in what
instance can the flesh possibly sin by itself, if it
have not the soul going before it and inciting it ?
For as in the case of a yoke of oxen, if one or
other is loosed from the yoke, neither of them
can plough alone ; so neither can soul or body
alone effect anything, if they be unyoked from
their communion. And if it is the flesh that is
the sinner, then on its account alone did the
Saviour come, as He says, " I am not come to
call the righteous, but sinners to repentance." 5
Since, then, the flesh has been proved to be
valuable in the sight of God, and glorious above
all His works, it would very justly be saved by
Him.

We must meet, therefore, those who say, that
even though it be the special handiwork of God,
and beyond all else valued by Him, it would not
immediately follow that it has the promise of the
resurrection. Yet is it not absurd, that that which
has been produced with such circumstance, and
which is beyond all else valuable, should be so
neglected by its Maker, as to pass to nonentity ?
Then the sculptor and painter, if they wish the
works they have made to endure, that they may
win glory by them, renew them when they begin
to decay ; but God would so neglect His own
possession and work, that it becomes annihilated,
and no longer exists. Should we not call this
labour in vain? As if a man who has built a
house should forthwith destroy it, or should neg-
lect it, though he sees it falling into decay, and is
able to repair it : we would blame him for labour-
ing in vain ; and should we not so blame God ?
But not such an one is the Incorruptible, — not
senseless is the Intelligence of the universe. Let
the unbeheving be silent, even though they them-
selves do not believe.

But, in truth. He has even called the flesh to
the resurrection, and promises to it everlasting
life. For where He promises to save man, there
He gives the promise to the flesh. For what is
man but the reasonable animal composed of
body and soul ? Is the soul by itself man ? No ;
but the soul of man. Would the body be called
man? No, but it is called the body of man.
If, then, neither of these is by itself man, but
that which is made up of the two together is
called man, and God has called man to life and

I Mark ii. 17.

298

JUSTIN ON THE RESURRECTION.

resurrection, He has called not a part, but the
whole, which is the soul and the body. Since
would it not be unquestionably absurd, if, while
these two are in the same being and according
to the same law, the one were saved and the
other not ? And if it be not impossible, as has
already been proved, that the flesh be regener-
ated, what is the distinction on the ground of
which the soul is saved and the body not? Do
they make God a grudging God? But He is
good, and will have all to be saved. And by God
and His proclamation, not only has your soul
heard and believed on Jesus Christ, and with
it the flesh,' but both were washed, and both
wrought righteousness. They make God, then,
ungrateful and unjust, if, while both believe on
Him, He desires to save one and not the other.
Well, they say, but the soul is incorruptible,
being a part of God and inspired by Him, and
therefore He desires to save what is peculiarly
His own and akin to Himself; but the flesh is
corruptible, and not from Him, as the soul is.
Then what thanks are due to Him, and what
manifestation of His power and goodness is it,
if He purposed to save what is by nature saved
and exists as a part of Himself? For it had its
salvation from itself; so that in saving the soul,
God does no great thing. For to be saved is
its natural destiny, because it is a part of Him-
self, being His inspiration. But no thanks are
due to one who saves what is his own ; for this
is to save himself. For he who saves a part of
himself, saves himself by his own means, lest he
become defective in that part ; and this is not
the act of a good man. For not even when a
man does good to his children and offspring,
does one call him a good man ; for even the
most savage of the wild beasts do so, and indeed
willingly endure death, if need be, for the sake
of their cubs. But if a man were to perform
the same acts in behalf of his slaves, that man
would justly be called good. Wherefore the
Saviour also taught us to love our enemies, since,
says He, what thank have ye ? So that He has
shown us that it is a good work not only to love
those that are begotten of Him, but also those
that are without. And what He enjoins upon us,
He Himself first of all does.^

CHAP. IX. — THE RESURRECTION OF CHRIST
PROVES THAT THE BODY RISES.

If He had no need of the flesh, why did He
heal it? And what is most forcible of all, He
raised the dead. Why? Was it not to show

* Miene proposes to read here koI ov (riiv ouTn, " without the
flesh," which gives a more obvious meaning. The above reading is,
however, defensible. Justin means that the flesh was not merely
partaking of the soul's faith and promise, but had rights of its own.

' It is supposed that a part of the treatise has been here dropped
out.

what the resurrection should be? How then
did He raise the dead? Their souls or their
bodies? Manifestly both. If the resurrection
were only spiritual, it was requisite that He, in
raising the dead, should show the body lying
apart by itself, and the soul living apart by itself!
But now He did not do so, but raised the body,
confirming in it the promise of life. Why did
He rise in the flesh in which He suffered, unless
to show the resurrection of the flesh? And
wishing to confirm this, when His disciples did
not know whether to believe He had truly risen
in the body, and were looking upon Him and
doubting. He said to them, "Ye have not yet
faith, see that it is I ;"3 and He let them handle
Him, and showed them the prints of the nails in
His hands. And when they were by every kind
of proof persuaded that it was Himself, and in
the body, they asked Him to eat with them, that
they might thus still more accurately ascertain
that He had in verity risen bodily ; and He did
eat honey-comb and fish. And when He had
thus shown them that there is truly a resurrection
of the flesh, wishing to show them this also, that
it is not impossible for flesh to ascend into heaven
(as He had said that our dwelling-place is in
heaven), " He was taken up into heaven while
they beheld," ■♦ as He was in the flesh. If, there-
fore, after all that has been said, any one demand
demonstration of the resurrection, he is in no
respect different from the Sadducees, since the
resurrection of the flesh is the power of God,
and, being above all reasoning, is established by
faith, and seen in works.

CHAP. X. THE BODY SAVED, AND WILL THERE-
FORE RISE.

The resurrection is a resurrection of the flesh
which died. For the spirit dies not ; the soul is
in the body, and without a soul it cannot live.
The body, when the soul forsakes it, is not.
For the body is the house of the soul ; and the
soul the house of the spirit. These three, in all
those who cherish a sincere hope and unques-
tioning faith in God, will be saved. Considering,
therefore, even such arguments as are suited
to this world, and finding that, even according
to them, it is not impossible that the flesh be
regenerated ; and seeing that, besides all these
proofs, the Saviour in the whole Gospel shows
that there is salvation for the flesh, why do we
any longer endure those unbelieving and dan-
gerous arguments, and fail to see that we are
retrograding when we listen to such an argument
as this : that the soul is immortal, but the body
mortal, and incapable of being revived? For
this we used to hear from Pythagoras and Plato,

3 Comp. Luke xxiv. 32, etc.
♦ Acts i. 9.

JUSTIN ON THE RESURRECTION.

299

even before we learned the truth. If then the
Saviour said this, and proclaimed salvation to
the soul alone, what new thing, beyond what we
heard from Pythagoras and Plato and all their
band, did He bring us ? But now He has come
proclaiming the glad tidings of a new and strange
hope to men. For indeed it was a strange and
new thing for God to promise that He would
not keep incorruption in incorruption, but would
make corruption incorruption. But because the
prince of wickedness could in no other way cor-
rupt the truth, he sent forth his apostles (evil
men who introduced pestilent doctrines) , choos-
ing them from among those who crucified our
Saviour ; and these men bore the name of the
Saviour, but did the works of him that sent them,
through whom the name itself has been spoken

against. But if the flesh do not rise, why is it
also guarded, and why do we not rather suffer
it to indulge its desires? Why do we not imi-
tate physicians, who, it is said, when they get a
patient that is despaired of and incurable, allow
him to indulge his desires ? For they know that
he is dying ; and this indeed those who hate the
flesh surely do, casting it out of its inheritance,
so far as they can ; for on this account they also
despise it, because it is shortly to become a
corpse. But if our physician Christ, God, hav-
ing rescued us from our desires, regulates our
flesh with His own wise and temperate rule, it is
evident that He guards it from sins because it
possesses a hope of salvation, as physicians do
not suffer men whom they hope to save to indulge
in what pleasures they please.

[N.B. — These fragments are probably genuine.]

OTHER FRAGMENTS FROM THE LOST WRITINGS OF JUSTIN.

[TRANSLATED BY THE REV. A. ROBERTS, D.D.]

The most admirable Justin rightly declared
that the aforesaid demons ' resembled robbers.
— Tatian's Address to the Greeks, chap, xviii.

II.

And Justin well said in his book against Mar-
cion, that he would not have believed the Lord
Himself, if He had announced any other God
than the Fashioner and Maker [of the world],
and our Nourisher. But since, from the one
God, who both made this world and formed us,
and contains as well as administers all things,
there came to us the only-begotten Son, sum-
ming up His own workmanship in Himself, my
faith in Him is stedfast, and my love towards
the Father is immoveable, God bestowing both
upon us. — iRENiEUS : Heresies, iv. 6.

III.

Justin well said : Before the advent of the
Lord, Satan never ventured to blaspheme God,
inasmuch as he was not yet sure of his own
damnation, since that was announced concern-
ing him by the prophets only in parables and
allegories. But after the advent of the Lord,
learning plainly from the discourses of Christ
and His apostles that eternal fire was prepared
for him who voluntarily departed from God,
and for all who, without repentance, persevere
in apostasy, then, by means of a man of this
sort, he, as if already condemned, blasphemes
that God who inflicts judgment upon him, and
imputes the sin of his apostasy to his Maker,
instead of to his own will and predilection. —
Iren^us : Heresies, v. 26.

IV.

Expounding the reason of the incessant plot-
ting of the devil against us, he declares : Before

• [See, on the Resurrection, cap. vi. ; and compare, —
" And of those demons that are found
In fire, air, flood, or under ground," etc.

Milton, Pens., line 93.]
300

the advent of the Lord, the devil did not so
plainly know the measure of his own punish-
ment, inasmuch as the divine prophets had but
enigmatically announced it ; as, for instance,
Isaiah, who in the person of the Assyrian tragi-
cally revealed the course to be followed against
the devil. But when the Lord appeared, and
the devil clearly understood that eternal fire was
laid up and prepared for him and his angels,
he then began to plot without ceasing against
the faithful, being desirous to have many com-
panions in his apostasy, that he might not by
himself endure the shame of condemnation,
comforting himself by this cold and malicious
consolation. — From the writings of John of
Antioch.

And Justin of Neapolis, a man who was not
far separated from the apostles either in age or
excellence, says that that which is mortal is
inherited, but that which is immortal inherits ;
and that the flesh indeed dies, but the kingdom
of heaven lives. — From Methodius On the
Resurrection, in Photius.

VI.

Neither is there straitness with God, nor any-
thing that is not absolutely perfect. — From
manuscript of the writings of Justin.

VII.

We shall not injure God by remaining igno-
rant of Him, but shall deprive ourselves of His
friendship.

VIII.

The unskilfulness of the teacher proves de-
structive to his disciples, and the carelessness of
the disciples entails danger on the teacher, and
especially should they owe their negligence to
his want of knowledge.

IX.

The soul can with difficulty be recalled to
those good things from which it has fallen, and

FRAGMENTS FROM THE LOST WRITINGS OF JUSTIN. 301

is with difficulty dragged away from those evils
to which it has become accustomed. If at any
time thou showest a disposition to blame thy-
self, then perhaps, through the medicine of re-
pentance, I should cherish good hopes regarding
thee. But when thou altogether despisest fear,
and rejectest with scorn the very faith of Christ,
it were better for thee that thou hadst never
been bom from the womb. — From the writings
of John of Damascus.

By the two birds ' Christ is denoted, both
dead as man, and living as God. He is likened
to a bird, because He is understood and de-
clared to be from above, and from heaven. And
the living bird, having been dipped in the blood
of the dead one, was afterwards let go. For the
living and divine Word was in the crucified and
dead temple [of the body], as being a partaker
of the passion, and yet impassible to God.

By that which took place in the running^
water, in which the wood and the hyssop and
the scarlet were dipped, is set forth the bloody
passion of Christ on the cross for the salvation
of those who are sprinkled with the Spirit, and
the water, and the blood. Wherefore the ma-
terial for purification was not provided chiefly
with reference to leprosy, but with regard to the
forgiveness of sins, that both leprosy might be
understood to be an emblem of sin, and the
things which were sacrificed an emblem of Him
who was to be sacrificed for sins.

For this reason, consequently, he ordered that
the scarlet should be dipped at the same time
in the water, thus predicting that the flesh should
no longer possess its natural [evil] properties.
For this reason, also, were there the two birds,
the one being sacrificed in the water, and the
other dipped both in the blood and in the water,
and then sent away, just as is narrated also re-
specting the goats.

The goat that was sent away presented a
type of Him who taketh away the sins of men.
But the two contained a representation of the
one economy of God incarnate. For He was
wounded for our transgressions, and He bare
the sins of many, and He was delivered for our
iniquities. — From manuscript of writings of
Justin.

XI.

When God formed man at the beginning. He
suspended the things of nature on his will, and
made an experiment by means of one command-
ment. For He ordained that, if he kept this,
he should partake of immortal existence ; but if
he transgressed it, the contrary should be his lot.
Man having been thus made, and immediately

' See Lev. xiv. 49-53.
* Literally, " living."

looking towards transgression, naturally became
subject to corruption. Corruption then becom-
ing inherent in nature, it was necessary that He
who wished to save should be one who destroyed
the efficient cause of corruption. And this could
not otherwise be done than by the life which is
according to nature being united to that which
had received the corruption, and so destroying
the corruption, while preserving as immortal for
the future that which had received it. It was
therefore necessary that the Word should be-
come possessed of a body, that He might deliver
us from the death of natural corruption. For
if, as ye 3 say. He had simply by a nod warded
off" death from us, death indeed would not have
approached us on account of the expression of
His will ; but none the less would we again have
become corruptible, inasmuch as we carried about
in ourselves that natural corruption. — Leontius
against Eutychians, etc., book ii.

XII.

As it is inherent in all bodies formed by God
to have a shadow, so it is fitting that God, who
is just, should render to those who choose what
is good, and to those who prefer what is evil, to
every one according to his deserts. — From the
writings of John of Damascus.

XIII.

He speaks not of the Gentiles in foreign lands,
but concerning [the people] who agree with the
Gentiles, according to that which is spoken by
Jeremiah : " It is a bitter thing for thee, that
thou hast forsaken me, saith the Lord thy God,
that of old thou hast broken thy yoke, and torn
asunder thy bands, and said, I will not serve
Thee, but will go to every high hill, and under-
neath every tree, and there shall I become dis-
solute in my fornication." ■♦ — From manuscript
of the writings of Justin.

XIV.

Neither shall light ever be darkness as long as
light exists, nor shall the truth of the things per-
taining to us be controverted. For truth is that
than which nothing is more powerful. Every
one who might speak the truth, and speaks it
not, shall be judged by God. — Manuscript ami
works of John of DA^L\scus.

XV.

And the fact that it was not said of the
seventh day equally with the other days, " And
there was evening, and there was morning," is a
distinct indication of the consummation which is
to take place in it before it is finished, as the

3 The Gentiles are here referred to, who saw no necessity for the
incarnation.

* Jer. ii. 19, etc. (LXX.)

302 FRAGMENTS FROM THE LOST WRITINGS OF JUSTIN.

fathers declare, especially St. Clement, and
Irenaeus, and Justin the martyr and philosopher,
who, commenting with exceeding wisdom on
the number six of the sixth day, affirms that the
intelligent soul of man and his five susceptible
senses were the six works of the sixth day.
Whence also, having discoursed at length on the
number six, he declares that all things which
have been framed by God are divided into six
classes, — viz., into things intelligent and im-
mortal, such as are the angels ; into things
reasonable and mortal, such as mankind ; into
things sensitive and irrational, such as cattle,
and birds, and fishes ; into things that can ad-
vance, and move, and are insensible, such as the
winds, and the clouds, and the waters, and the
stars ; into things which increase and are im-
moveable, such as the trees ; and into things
which are insensible and immoveable, such as
the mountains, the earth, and such like. For
all the creatures of God, in heaven and on earth,
fall under one or other of these divisions, and
are circumscribed by them. — From the writings
of Anastasius.

xvr.
Sound doctrine does not enter into the hard
and disobedient heart ; but, as if beaten back,
enters anew into itself.

XVII.

As the good of the body is health, so the
good of the soul is knowledge, which is indeed
a kind of health of soul, by which a likeness to
God is attained. — From the writings of John of
Damascus.

XVIII.

To yield and give way to our passions is the
lowest slavery, even as to rule over them is the
only liberty.

The greatest of all good is to be free from sin,
the next is to be justified ; but he must be reck-
oned the most unfortunate of men, who, while
living unrighteously, remains for a long time
unpunished.

Animals in harness cannot but be carried over
a precipice by the inexperience and badness of
their driver, even as by his skilfulness and ex-
cellence they will be saved.

The end contemplated by a philosopher is
likeness to God, so far as that is possible. —
From the writings of Antonius Melissa.

XIX.

[The words] of St. Justin, philosopher and
martyr, from the fifth part of his Apology: ' — 1
reckon prosperity, O men, to consist in nothing
else than in living according to truth. But we
do not live properly, or according to truth,
unless we understand the nature of things.

It escapes them apparently, that he who has
by a true faith come forth from error to the
truth, has truly known himself, not, as they say,
as being in a state of frenzy, but as free from the
unstable and (as to every variety of error)
changeable corruption, by the simple and ever
identical truth. — From the writings of John of
Damascus.

' It is doubtful if these words are really Justin's, or, if so, from
which, or what part, of his Apologies they are derived.

INTRODUCTORY NOTE

TO THB

MARTYRDOM OF JUSTIN MARTYR.

Crescens, a cynic, has the ill-renown of stirring up the persecution in which Justin and his
friends suffered for Christ. The story that he died by the hemlock seems to have originated
among the Greeks, who naturally gave this turn to the sufferings of a philosopher.

The following Introductory Notice of the translator supplies all that need be added.

Though nothing is known as to the date or authorship of the following narrative, it is generally
reckoned among the most trustworthy of the Martyria. An absurd addition was in some copies
made to it, to the effect that Justin died by means of hemlock. Some have thought it necessary,
on account of this story, to conceive of two Justins, one of whom, the celebrated defender of the
Christian faith whose writings are given in this volume, died through poison, while the other
suffered in the way here described, along with several of his friends. But the description of
Justin given in the following account, is evidently such as compels us to refer it to the famous
apologist and martyr of the second century.'

* [See Cave, Lives of the Fathers, i. 243. Epiphanius, by fixing the martyrdom under the prefecture of Rusticus, seems to identify
this history; but, then, he also coimects it with the reign of Hadrian. £d. Oehler, torn. ii. 709. Berlin, 1839.]

J»3

THE MARTYRDOM OF THE HOLY MARTYRS,

JUSTIN, CHARITON, CHARITES, TJEON, AND LIBERIANUS, WHO SUFFERED

AT ROME.

[TRANSLATED BY THE REV. M. DODS, M.A.]

CHAP. I. — EXAMINATION OF JUSTIN BY THE
PREFECT.

In the time of the lawless partisans of idolatry,
wicked decrees were passed against the godly
Christians in town and country, to force them
to offer libations to vain idols ; and accordingly
the holy men, having been apprehended, were
brought before the prefect of Rome, Rusticus by
name. And when they had been brought before
his judgment-seat, Rusticus the prefect said to
Justin, " Obey the gods at once, and submit to
the kings." ' Justin said, " To obey the com-
mandments of our Saviour Jesus Christ is worthy
neither of blame nor of condemnation." Rusti-
cus the prefect said, "■ What kind of doctrines do
you profess ? " Justin said, " I have endeavoured
to learn all doctrines ; but I have acquiesced at
last in the true doctrines, those namely of the
Christians, even though they do not please those
who hold false opinions." Rusticus the prefect
said, " Are those the doctrines that please you,
you utterly wretched man?" Justin said, "Yes,
since I adhere to them with right dogma." ^
Rusticus the prefect said, " What is the dogma? "
Justin said, " That according to which we wor-
ship the God of the Christians, whom we reckon
to be one from the beginning, the maker and
fashioner of the whole creation, visible and invis-
ible ; and the Lord Jesus Christ, the Son of God,
who had also been preached beforehand by the
prophets as about to be present with the race of
men, the herald of salvation and teacher of good
disciples. And I, being a man, think that what
I can say is insignificant in comparison with His
boundless divinity, acknowledging a certain pro-
phetic power,^ since it was prophesied concern-

' i.e., the emperors.
^ MtTa SoyfiaTOf op9ov, orthodoxy.

3 Thnt is, that a prophetic inspiration is required to speak wor-
thily of Christ.

ing Him of whom now I say that He is the Son
of God. For I know that of old the prophets
foretold His appearance among men." ^

CHAP. II. — EXAMINATION OF JUSTIN CONTINUED.

Rusticus the prefect said, " Where do you as-
semble ? " Justin said, "Where each one chooses
and can : for do you fancy that we all riieet in
the very same place ? Not so ; because the God
of the Christians is not circumscribed by place ; .
but being invisible, fills heaven and earth, and '
everywhere is worshipped and glorified by the
faithful." Rusticus the prefect said, "Tell me
where you assemble, or into what place do you
collect your followers?" Justin said, "I live
above one Martinus, at the Timiotinian Bath ;
and during the whole time (and I am now living
in Rome for the second time) I am unaware of
any other meeting than his. And if any one
wished to come to me, I communicated to him
the doctrines of truth." Rusticus said, "Are
you not, then, a Christian? " Justin said, " Yes,
I am a Christian."

CHAP. III. EXAMINATION OF CHARITON AND

OTHERS.

Then said the prefect Rusticus to Chariton,
" Tell me further, Chariton, are you also a Chris-
tian? " Chariton said, " I am a Christian by the
command of God." Rusticus the prefect asked
the woman Charito, "What say you, Charito?"
Charito said, " I am a Christian by the grace of
God." Rusticus said to Euelpistus, " And what
are you?" Euelpistus, a servant of Cresar, an-
swered, " I too am a Christian, having been frcjd
by Christ ; and by the grace of Christ I partake
of the same hope." Rusticus the prefect said
to Hierax, " And you, are you a Christian ? "
Hierax said, " Yes, I am a Christian, for I revere
and worship the same God." Rusticus the pre-

305

3o6

THE MARTYRDOM OF THE HOLY MARTYRS.

feet said, "Did Justin make you Christians?"
Hierax said, " I was a Christian, and will be a
Christian." And Paeon stood up and said, " I
too am a Christian." Rusticus the prefect said,
" Who taught you ? " Pason said, " From our par-
ents we received this good confession." Euel-
pistus said, " I willingly heard the words of Justin.
But from my parents also I learned to be a
Christian." Rusticus the prefect said, " Where
are your parents?" Euelpistus said, " In Cap-
padocia." Rusticus says to Hierax, " Where are
your parents?" And he answered, and said,
" Christ is our true father, and faith in Him is
our mother ; and my earthly parents died ; and
I, when I was driven from Iconium in Phrygia,
came here." Rusticus the prefect said to Libe-
rianus, " And what say you ? Are you a Christian,
and unwilling to worship [the gods] ? " Liberi-
anus said, " I too am a Christian, for I worship
and reverence the only true God."

CHAP. IV. RUSTICUS THREATENS THE CHRISTIANS

WITH DEATH.

The prefect says to Justin, " Hearken, you who
are called learned, and think that you know true
doctrines ; if you are scourged and beheaded,
do you believe you will ascend into heaven?"
Justin -said, " I hope that, if I endure these
things, I shall have His gifts.' For I know that,
to all who have thus lived, there abides the
divine favour until the completion of the whole
world." Rusticus the prefect said, " Do you
suppose, then, that you will ascend into heaven
to receive some recompense?" Justin said, "I
do not suppose it, but I know and am fully per-

■ Another reading is Soyfiara, which may be translated, " I shall
have what He teaches [us to expect]."

suaded of it." Rusticus the prefect said, "Let
us, then, now come to the matter in hand, and
which presses. Having come together, offer
sacrifice with one accord to the gods." Justin
said, " No right-thinking person falls away from
piety to impiety." Rusticus the prefect said,
" Unless ye obey, ye shall be mercilessly pun-
ished." Justin said, "Through prayer we can
be saved on account of our Lord Jesus Christ,
even when we have been punished,^ because this
shall become to us salvation and confidence at
the more fearful and universal judgment-seat of
our Lord and Saviour." Thus also said the
other martyrs : " Do what you will, for we are
Christians, and do not sacrifice to idols."

CHAP. V, — SENTENCE PRONOUNCED AND EXECUTED.

Rusticus the prefect pronounced sentence,
saying, " Let those who have refused to sacrifice
to the gods and to yield to the command of the
emperor be scourged,^ and led away to suffer
the punishment of decapitation, according to the
laws." The holy martyrs having glorified God,
and having gone forth to the accustomed place,
were beheaded, and perfected their testimony in
the confession of the Saviour. And some of the
faithful having secretly removed their bodies,
laid them in a suitable place, the grace of our
Lord Jesus Christ having wrought along with
them, to whom be glory for ever and ever.
Amen.

^ This passage admits of another rendering. Lord Hailes, follow-
ing the common Latin version, thus translates: "It was our chief
wish to endure tortures for the sake of our Lord Jesus Christ, and so
to be saved."

3 [This wholesale sentence implies a great indifference to the
probable Roman citizenship of some of them, if not of our heroic
martyr himself ; but Acts xxii. 25-29 seems to allow that the con-
demned were not protected by the law.]

IREN.EUS.

INTRODUCTORY NOTE

IREN^US AGAINST HERESIES.

[a.d. 1 20-202.] This history introduces us to the Church in her Western outposts. We
reach the banks of the Rhone, where for nearly a century Christian missions have flourished.
Between Marseilles and Smyrna there seems to have been a brisk trade, and Polycarp had sent
Pothinus into Celtic Gaul at an early date as its evangelist. He had fixed his see at Lyons, when
Irenaeus joined him as a presbyter, having been his fellow-pupil under Polycarp. There, under
the " good Aurelius," as he is miscalled (a.d, 177), arose the terrible persecution which made
" the martyrs of Lyons and Vienne " so memorable. It was during this persecution that Irenaeus
was sent to Rome with letters of remonstrance against the rising pestilence of heresy ; and he
was probably the author of the account of the sufferings of the martyrs which is appended to
their testimony.' But he had the mortification of finding the Montanist heresy patronized by
Eleutherus the Bishop of Rome ; and there he met an old friend from the school of Polycarp,
who had embraced the Valentinian heresy. We cannot doubt that to this visit we owe the life-
long struggle of Irenaeus against the heresies that now came in, like locusts, to devour the harvests
of the Gospel. But let it be noted here, that, so far from being " the mother and mistress " of
even the Western Churches, Rome herself is a mission of the Greeks ; ^ Southern Gaul is evan-
gelized from Asia Minor, and Lyons checks the heretical tendencies of the Bishop at Rome.
Ante-Nicene Christianity, and indeed the Church herself, appears in Greek costume which lasts
through the synodical period ; and Latin Christianity, when it begins to appear, is African, and
not Roman. It is strange that those who have recorded this great historical fact have so little
perceived its bearings upon Roman pretensions in the Middle Ages and modern times.

Returning to Lyons, our author found that the venerable Pothinus had closed his holy career
by a martyr's death ; and naturally Irenaeus became his successor. When the emissaries of
heresy followed him, and began to disseminate their licentious practices and foolish doctrines by
the aid of " silly women," the great work of his life began. He condescended to study these
diseases of the human mind like a wise physician ; and, sickening as was the process of classifying
and describing them, he made this also his laborious task, that he might enable others to withstand
and to overcome them. The works he has left us are monuments of his fidelity to Christ, and to
the charges of St. Paul, St. Peter, and St. Jude, whose solemn warnings now proved to be
prophecies. No marvel that the great apostle, " night and day with tears," had forewarned the
churches of " the grievous wolves " which were to make havoc of the fold.

If it shocks the young student of the virgin years of Christianity to find such a state of things,
let him reflect that it was all foretold by Christ himself, and demonstrates the malice and power

of the adversary. " An enemy hath done this," said the Master. The spirit that was then work-

' ___^

' Euscbius, book v. to the twenty-seventh chapter, should be read as an introduction to this author.
' Milman, ffist. Latin Christianity, b. i. pp. 27, 28, and the notes.

3IO INTRODUCTORY NOTE.

ing " in the children of disobedience," now manifested itself. The awful visions of the Apocalypse
began to be realized. It was now evident in what sense " the Prince of peace " had pronounced
His mission, " not peace, but a sword." In short, it became a conspicuous fact, that the Church
here on earth is " militant ; " while, at the same time, there was seen to be a profound philosophy
in the apostolic comment,' "There must be also heresies among you, that they which are approved
may be made manifest." In the divine economy of Providence it was permitted that every form
of heresy which was ever to infest the Church should now exhibit its essential principle, and
attract the censures of the faithful. Thus testimony to primitive truth was secured and recorded :
the language of catholic orthodoxy was developed and defined, and landmarks of faith were set
up for perpetual memorial to all generations. It is a striking example of this divine economy,
that the see of Rome was allowed to exhibit its fallibility very conspicuously at this time, and not
only to receive the rebukes of Irenaeus, but to accept them as wholesome and necessary ; so that
the heresy of Eleutherus, and the spirit of Diotrephes in Victor, have enabled reformers ever since,
and even in the darkest days of pontifical despotism, to testify against the manifold errors patron-
ized by Rome. Hilary and other Galileans have been strengthened by the example of Irenaeus,
and by his faithful words of reproof and exhortation, to resist Rome, even down to our own times.

That the intolerable absurdities of Gnosticism should have gained so many disiciples, and
proved itself an adversary to be grappled with and not despised, throws light on the condition of
the human mind under heathenism, even when it professed " knowledge " and " philosophy."
The task of Irenaeus was twofold : ( i ) to render it impossible for any one to confound Gnosti-
cism with Christianity, and (2) to make it impossible for such a monstrous system to survive, or
ever to rise again. His task was a nauseous one ; but never was the spirit enjoined by Scripture
more patiently exhibited, nor with more entire success.^ If Julian had found Gnosticism just
made to his hand, and powerful enough to suit his purposes, the whole history of his attempt to
revive Paganism would have been widely different. Irenaeus demonstrated its essential unity with
the old mythology, and with heathen systems of philosophy. If the fog and malaria that rose with
the Day-star, and obscured it, were speedily dispersed, our author is largely to be identified
with the radiance which flowed from the Sun of righteousness, and with the breath of the Spirit
that banished them for ever.

The Episcopate of Irenaeus was distinguished by labours, " in season and out of season," for
the evangelization of Southern Gaul ; and he seems to have sent missionaries into other regions of
what we now call France. In spite of Paganism and heresy, he rendered Lyons a Christian city ;
and Marcus seems to have retreated before his terrible castigation, taking himself off to regions
beyond the Pyrenees.^ But the pacific name he bears, was rendered yet more illustrious by his
interposition to compose the Easter Controversy, then threatening to impair, if not to destroy, the
unity of the Church. The beautiful concordat between East and West, in which Polycarp and
Anicetus had left the question, was now disturbed by Victor, Bishop of Rome, whose turbulent
spirit would not accept the compromise of his predecessor. Irenaeus remonstrates with him in a
catholic spirit, and overrules his impetuous temper. At the Council of Nice, the rule for the
observance of Easter was finally settled by the whole Church ; and the forbearing example of
Irenaeus, no doubt contributed greatly to this happy result. The blessed peacemaker survived
this great triumph, for a short time only, closing his life, like a tnie shepherd, with thousands of
his flock, in the massacre (a.d. 202) stimulated by the wolfish Emperor Severus.

The Introductory Notice of the learned translators ^ is as follows : —

' I Cor. xi. 19. 2 2 Tim. ii. 24, 25, 26.

' On the authority of St. Jerome. See Guettee, De I'cgUse dc France, vol. i. p. 27.

* The first two books of Irenaeus Against Heresies have been tran.slated by Dr. Roberts. The groundwork of the translation of the
third book, and that portion of the fourth book which is continued in this volume, has been furnished by the Rev. W. H. Rambaut. An
attempt has been made, in rendering this important author into English, to adhere as closely as possible to the original. It would h.ivc been
far easier to give a loose and flowing translation of the obscure and involved sentences of Irenaeus; but the object has been studiously ke;.t
in view, to place the English reader, as much as possible, in the position of one who has immediate access to the Greek or Latin te.xi.

INTRODUCTORY NOTE. 311

The work of Irenaeus Against Heresies is one of the most precious remains of early Christian
antiquity. It is devoted, on the one hand, to an account and refutation of those multiform Gnos-
tic heresies which prevailed in the latter half of the second century ; and, on the other hand, to an
exposition and defence of the Catholic faith.

In the prosecution of this plan, the author divides his work into five books. The first of these
contains a minute description of the tenets of the various heretical sects, with occasional brief
remarks in illustration of their absurdity, and in confirmation of the truth to which they were
opposed. In his second book, Irenaeus proceeds to a more complete demolition of those heresies
which he has already explained, and argues at great length against them, on grounds principally
of reason. The three remaining books set forth more directly the true doctrines of revelation,
as being in utter antagonism to the views held by the Gnostic teachers. In the course of this
argument, many passages of Scripture are quoted and commented on ; many interesting state-
ments are made, bearing on the rule of faith ; and much important light is shed on the doctrines-
held, as well as the practices observed, by the Church of the second century.

It may be made matter of regret, that so large a portion of the work of Irengeus is given to
an exposition of the manifold Gnostic speculations. Nothing more absurd than these has prob-
ably ever been imagined by rational beings. Some ingenious and learned men have indeed
endeavoured to reconcile the wild theories of these heretics with the principles of reason ; but,
as Bishop Kaye remarks {Eccl. Hist, of the Second and Third Centuries, p. 524), "a more ardu-
ous or unpromising undertaking cannot well be conceived." The fundamental object of the
Gnostic speculations was doubtless to solve the two grand problems of all religious philosophy,
viz.. How to account for the existence of evil ; and. How to reconcile the finite with the infinite.
But these ancient theorists were not more successful in grappling with such questions than have
been their successors in modem times. And by giving loose reins to their imagination, they built
up the most incongruous and ridiculous systems ; while, by deserting the guidance of Scripture
they were betrayed into the most pernicious and extravagant errors.

Accordingly, the patience of the reader is sorely tried, in following our author through those
mazes of absurdity which he treads, in explaining and refuting these Gnostic speculations. This is
especially felt in the perusal of the first two books, which, as has been said, are principally devoted
to an exposition and subversion of the various heretical systems. But the vagaries of the human
mind, however melancholy in themselves, are never altogether destitute of instruction. And in
dealing with those set before us in this work, we have not only the satisfaction of becoming ac-
quainted with the currents of thought prevalent in these early times, but we obtain much valuable
information regarding the primitive Church, which, had it not been for these heretical schemes,
might never have reached our day.

Not a little of what is contained in the following pages will seem almost unintelligible to the
English reader. And it is scarcely more comprehensible to those who have pondered long on the
original. We have inserted brief notes of explanation where these seemed specially necessary.
But we have not thought it worth while to devote a great deal of space to the elucidation of those
obscure Gnostic views which, in so many varying forms, are set forth in this work. For the same
reason, we give here no account of the origin, history, and successive phases of Gnosticism.
Those who wish to know the views of the learned on these points, may consult the writings of
Neander, Baur, and others, among the Germans, or the lectures of Dr. Burton in English ; while
a succinct description of the whole matter will be found in the " Preliminary Observations on the
Gnostic System," prefixed to Harvey's edition of Irengeus.

The great work of Irenaeus, now for the first time translated into English, is unfortunately no
longer extant in the original. It has come down to us only in an ancient Latin version, with the
exception of the greater part of the first book, which has been preserved in the original Greek,
through means of copious quotations made by Hippolytus and Epiphanius. The text, both Latin

312 INTRODUCTORY NOTE.

and Greek, is often most uncertain. Only three mss. of the work Against Heresies are at present
known to exist. Others, however, were used in the earliest printed editions put forth by Erasmus.
And as these codices were more ancient than any now available, it is greatly to be regretted that
they have disappeared or perished. One of our difficulties throughout, has been to fix the read-
ings we should adopt, especially in the first book. Varieties of reading, actual or conjectural,
have been noted only when some point of special importance seemed to be involved.

After the text has been settled, according to the best judgment which can be formed, the work
of translation remains ; and that is, in this case, a matter of no small difficulty. Irenseus, even in
the original Greek, is often a very obscure writer. At times he expresses himself with remarkable
clearness and terseness ; but, upon the whole, his style is very involved and prolix. And the Latin
version adds to these difficulties of the original, by being itself of the most barbarous character.
In fact, it is often necessary to make a conjectural re-translation of it into Greek, in order to ob-
tain some inkling of what the author wrote. Dodwell supposes this Latin version lo have been
made about the end of the fourth century ; but as TertuUian seems to have used it, we must rather
place it in the beginning of the third. Its author is unknown, but he was certainly little qualified
for his task. We have endeavoured to give as close and accurate a translation of the work as pos-
sible, but there are not a few passages in which a guess can only be made as to the probable
meaning.

Irenseus had manifestly taken great pains to make himself acquainted with the various heretical
systems which he describes. His mode of exposing and refuting these is generally very effective.
It is plain that he possessed a good share of learning, and that he had a firm grasp of the doctrines
of Scripture. Not unfrequently he indulges in a kind of sarcastic humour, while inveighing
against the folly and impiety of the heretics. But at times he gives expression to very strange
opinions. He is, for example, quite peculiar in imagining that our Lord lived to be an old man,
and that His public ministry embraced at least ten years. But though, on these and some other
points, the judgment of Irenaeus is clearly at fault, his work contains a vast deal of sound and
valuable exposition of Scripture, in opposition to the fanciful systems of interpretation which
prevailed in his day.

We possess only very scanty accounts of the personal history of Irenaeus. It has been gen-
erally supposed that he was a native of Smyrna, or some neighbouring city, in Asia Minor. Harvey,
however, thinks that he was probably bom in Syria, and removed in boyhood to Smyrna. He
himself tells us (iii. 3, 4) that he was in early youth acquainted with Polycarp, the illustrious
bishop of that city. A sort of clue is thus furnished as to the date of his birth. Dodwell sup-
poses that he was bom so early as a.d. 97, but this is clearly a mistake; and the general date
assigned to his birth is somewhere between a.d. 120 and a.d. 140.

It is certain that Irenaeus was bishop of Lyons, in France, during the latter quarter of the
second century. The exact period or circumstances of his ordination cannot be determined.
Eusebius states {Hist. EccL, v. 4) that he was, while yet a presbyter, sent with a letter, from cer-
tain members of the Church of Lyons awaiting martyrdom, to Eleuthems, bishop of Rome ; and
that (v. 5) he succeeded Pothinus as bishop of Lyons, probably about a.d. 177. His great work
Against Heresies was, we learn, written during the episcopate of Eleuthems, that is, between a.d.
182 and a.d. 188, for Victor succeeded to the bishopric of Rome in a.d. 189. This new bishop
of Rome took very harsh measures for enforcing uniformity throughout the Church as to the ob-
servance of the paschal solemnities. On account of the severity thus evinced, Irenaeus addressed
to him a letter (only a fragment of which remains), warning him that if he persisted in the course
on which he had entered, the effect would be to rend the Catholic Church in pieces. This letter
had the desired result ; and the question was more temperately debated, until finally settled by the
Council of Nice.

The full title of the principal work of Irenaeus, as given by Eusebius {Hist. EccL, v. 7), and

INTRODUCTORY NOTE. 313

indicated frequently by the author himself, was A Refutation and Subversion 0/ Knowledge falsely
so called, but it is generally referred to under the shorter title, Against Heresies. Several other
smaller treatises are ascribed to Irenseus ; viz., An Epistle to Florinus, of which a small fragment
has been preserved by Eusebius ; a treatise On the Valentinian Ogdoad ; a work called forth by
the paschal controversy, entitled On Schism, and another On Science ; all of which that remain
will be found in our next volume of his writings. Irenaeus is supposed to have died about a.d.
202 ; but there is probably no real ground for the statement of Jerome, repeated by subsequent
writers, that he suffered martyrdom, since neither Tertullian nor Eusebius, nor other early authori-
ties, make any mention of such a fact.

As has been already stated, the first printed copy of our author was given to the world by Eras-
mus. This was in the year 1526. Between that date and 15 71, a number of reprints were pro-
duced in both folio and octavo. All these contained merely the ancient barbarous Latin version,
and were deficient towards the end by five entire chapters. These latter were supplied by the
edition of Feuardent, Professor of Divinity at Paris, which was published in 1575, and went
through six subsequent editions. Previously to this, however, another had been set forth by Gal-
lasius, a minister of Geneva, which contained the first portions of the Greek text from Epiphanius.
Then, in 1702, came the edition of Grabe, a learned Prussian, who had settled in England. It
was published at Oxford, and contained considerable additions to the Greek text, with fragments.
Ten years after this there appeared the important Paris edition by the Benedictine monk Massuet.
This was reprinted at Venice in the year 1724, in two thin folio volumes, and again at Paris in a
large octavo, by the Abb6 Migne, in 1857. A -German edition was published by Stieren in 1853.

In the year 1857 there was also brought out a Cambridge edition, by the Rev. Wigan Harvey,
in two octavo volumes. The two principal features of this edition are : the additions which have
been made to the Greek text from the recently discovered Philosophoumena of Hippolytus ; and
the further addition of thirty-two fragments of a Syriac version of the Greek text of Irenseus,
culled from the Nitrian collection of Syriac mss. in the British Museum. These fragments are of
considerable interest, and in some instances rectify the readings of the barbarous Latin version,
where, without such aid, it would have been unintelligible. The edition of Harvey will be found
constantly referred to in the notes appended to our translation.

IREN^US AGAINST HERESIES.

BOOK I.

PREFACE.

1. Inasmuch' as certain men have set the
truth aside, and bring in lying words and vain
genealogies, which, as the apostle says,^ " min-
ister questions rather than godly edifying which
is in faith," and by means of their craftily-con-
structed plausibilities draw away the minds of
the inexperienced and take them captive, [I
have felt constrained, my dear friend, to com-
pose the following treatise in order to expose
and counteract their machinations.] These men
falsify the oracles of God, and prove themselves
evil interpreters of the good word of revelation.
They also overthrow the faith of many, by draw-
ing them away, under a pretence of [superior]
knowledge, from Him who founded and adorned
the universe ; as if, forsooth, they had something
more excellent and sublime to reveal, than that
God who created the heaven and the earth, and
all things that are therein. By means of specious
and plausible words, they cunningly allure the
simple-minded to inquire into their system ; but
they nevertheless clumsily destroy them, while
they initiate them into their blasphemous and
impious opinions respecting the Demiurge ; ^
and these simple ones are unable, even in such
a matter, to distinguish falsehood from truth.

2. Error, indeed, is never set forth in its naked
deformity, lest, being thus exposed, it should at
once be detected. But it is craftily decked out
in an attractive dress, so as, by its outward form,

' The Greek original of the work of Irenaeus is from time to time
recovered through the numerous quotations made from it by subse-
quent writers, especially by the author's pupil Hippolytus, and by
Epiphanius. The latter preserves {Har., xxxi. sees. 9-32) the preface
of Irenffius, and most of the first book. An important difference of
readmg occurs between the Latin and Greek in the very first word.
The translator manifestly read irtei., quatenus, while in Epiphanius
we find €Tri, against. The former is probably correct, and has been
followed in our version. We have also supplied a clause, m order to
avoid the extreme length of the sentence in the original, which runs
on without any apodosis to the words avayKolov ^yTjcrd/iTjy, " I have
judged it necessary."

2 I Tim. i. 4. The Latin has here genealogias infinitas, " end-
less genealogies," as in tejctus receptus of New Testament.

3 As will be seen by and by, this fancied being was, in the Valen-
tinian system, the creator of the material universe, but far inferior to
the supreme ruler Bythuj.

to make it appear to the inexperienced (ridicu-
lous as the expression may seem) more true than
the truth itself. One* far superior to me has
well said, in reference to this point, " A clever
imitation in glass casts contempt, as it were, on
that precious jewel the emerald (which is most
highly esteemed by some), unless it come under
the eye of one able to test and expose the coun-
terfeit. Or, again, what inexperienced person
can with ease detect the presence of brass when
it has been mixed up with silver? " Lest, there-
fore, through my neglect, some should be carried
off, even as sheep are by wolves, while they per-
ceive not the true character of these men, —
because they outwardly are covered with sheep's
clothing (against whom the Lord has enjoined s
us to be on our guard), and because their lan-
guage resembles ours, while their sentiments are
very different, — I have deemed it my duty (after
reading some of the Co?nmefitaries, as they call
them, of the disciples of Valentinus, and after
making myself acquainted with their tenets
through personal intercourse with some of them)
to unfold to thee, my friend, these portentous
and profound mysteries, which do not fall within
the range of every intellect, because all have not
sufficiently purged ^ their brains. I do this, in
order that thou, obtaining an acquaintance with
these things, mayest in turn explain them to all
those with whom thou art connected, and exhort
them to avoid such an abyss of madness and of
blasphemy against Christ. I intend, then, to the
best of my ability, with brevity and clearness
to set forth the opinions of those who are now

* There are frequent references in Irenaeus to some venerable men
who had preceded him in the Church. It is supposed that Pothinus,
whom he succeeded at Lyons, is generally meant; but the reference
may sometimes be to Polycarp, with whom in early life he had been
acquainted.

5 Comp. Matt. vii. 15.

*> The original is cy/cei^aAoi' k^crnvxacnv, which the Latin trans-
lator renders simply, " have not sufficient brains." He probably
followed a somewhat different reading. Various emendations have
been proposed, but the author may he understood by the ordinary
text to be referring ironically to the boasted subtlety and sublimity
of the Gnostics.

3»5

3i6

IREN^US AGAINST HERESIES.

promulgating heresy. I refer especially to the
disciples of Ptolemaeus, whose school may be
described as a bud from that of Valentinus. I
shall also endeavour, according to my moderate
ability, to furnish the means of overthrowing
them, by showing how absurd and inconsistent
with the truth are their statements. Not that I
am practised either in composition or eloquence ;
but my feeling of affection prompts me to make
known to thee and all thy companions those
doctrines which have been kept in concealment
until now, but which are at last, through the
goodness of God, brought to light. " For there
is nothing hidden which shall not be revealed,
nor secret that shall not be made known." '

3. Thou wilt not expect from me, who am
resident among the Keltae,^ and am accustomed
for the most part to use a barbarous dialect, any
display of rhetoric, which I have never learned,
or any excellence of composition, which I have
never practised, or any beauty and persuasive-
ness of style, to which I make no pretensions.
But thou wilt accept in a kindly spirit what I in
a like spirit write to thee simply, truthfully, and
in my own homely way ; whilst thou thyself (as
being more capable than I am) wilt expand those
ideas of which I send thee, as it were, only the
seminal principles ; and in the comprehensive-
ness of thy understanding, wilt develop to their
full extent the points on which I briefly touch,
so as to set with power before thy companions
those things which I have uttered in weakness.
In fine, as I (to gratify thy long-cherished desire
for information regarding the tenets of these
persons) have spared no pains, not only to make
these doctrines known to thee, but also to furnish
the means of showing their falsity ; so shalt thou,
according to the grace given to thee by the Lord,
prove an earnest and efficient minister to others,
that men may no longer be drawn away by the
plausible system of these heretics, which I now
proceed to describe. ^

CHAP. I. ABSURD IDEAS OF THE DISCIPLES OF

VALENTINUS AS TO THE ORIGIN, NAME, ORDER,
AND CONJUGAL PRODUCTIONS OF THEIR FANCIED
^ONS, WITH THE PASSAGES OF SCRIPTURE WHICH
THEY ADAPT TO THEIR OPINIONS.

I. They maintain, then, that in the invisible
and ineffable heights above there exists a cer-
tain perfect, pre-existent .^on,-* whom they call

' M.iit. X. 26.

- As Caesar informs us (Cotitm., i. i), Gaul was divided into three
parts, one of which was called Celtic Gaul, lying between the Seine
and the (Jaronne. Of this division Lyons is the principal city.

3 [The reader will find a logical and easy introduction to the
crabbed details which follow, by turning to chap, xxiii., and reading
through succeeding chapters down to chap. xxix. J

* This term ^'Eon (Aiuii) seems to have been formed from the
words a(\ (111', ever-existing. " We may take oiuir, therefore," says
Harvey (/renirus, cxix.), " in the Valentinian acceptation of the
word, to mean an emanation from the divine substance, subsisting co-
ordinately and co-eternally with the Deity, the Pleroma still remain-
ing one.'

Proarche, Propator, and Bythus, and describe
as being invisible and incomprehensible. Eter-
nal and unbegotten, he remained throughout
innumerable cycles of ages in profound serenity
and quiescence. There existed along with him
Ennoea, whom they also call Gharis and Sige.5
At last this Bythus determined to send forth from
himself the beginning of all things, and deposited
this production (which he had resolved to bring
forth) in his contemporary Sige, even as seed is
deposited in the womb. She then, having re-
ceived this seed, and becoming pregnant, gave
birth to Nous, who was both similar and equal
to him who had produced him, and was alone
capable of comprehending his father's greatness.
This Nous they call also Monogenes, and Father,
and the Beginning of all Things. Along with
him was also produced Aletheia ; and these four
constituted the first and first-begotten Pythago-
rean Tetrad, which they also denominate the
root of all things. For there are first Bythus and
Sige, and then Nous and Aletheia. And Mono-
genes, perceiving for what purpose he had been
produced, also himself sent forth Logos and Zoe,
being the father of all those who were to come
after him, and the beginning and fashioning of
the entire Pleroma. By the conjunction of Logos
and Zoe were brought forth Anthropos and Ec-
clesia ; and thus was formed the first-begotten
Ogdoad, the root and substance of all things,
called among them by four names, viz., Bythus,
and Nous, and Logos, and Anthropos. For each
of these is masculo- feminine, as follows : Propa-
tor was united by a conjunction with his Ennoea ;
then Monogenes, that is Nous, with Aletheia ;
Logos with Zoe, and Anthropos with Ecclesia.

2. These ^ons having been produced for the
glory of the Father, and wishing, by their own
efforts, to effect this object, sent forth emana-
tions by means of conjunction. Logos and Zoe,
after producing Anthropos and Ecclesia, sent
forth other ten .^^ons, whose names are the
following : Bythius and Mixis, Ageratos and
Henosis, Autophyes and Hedone, Acinetos and
Syncrasis, Monogenes and Macaria.^ These are

5 Sige, however, was no true consort of Bythus, who included in
himself the idea of male and female, and was the one cause of all
things: comp. Hippolytus, Fliilosop., vi. 29. There seems to have
been considerable disagreement among these heretics as to the com-
pletion of the mystical number thirty. Valentinus himself appears to
nave considered Bythus as a monad, and Sige as a mere nonentity.
The two latest j'Eons, Christ and the Holy Spirit, would then com-
plete the number thirty. But other Gnostic teachers included both
Bythus and Sige in that mystical number.

* It may be well to give here the English equivalents of the names
of these iEons and their authors. They are as follows : Bythus. Pro-
fundity ; Proarche, First- Beginning ; Propator, First-Father ;
V.nnoea, Idea; Charts, Grace; Sige, Silence ; Nous, Intelligence ;
Aletheia, '/V«M ,• Ixjgos, /Firirrf/ 7.QQ.,Life; Anthropos,. )/a« / Ec-
clesia, Church; Bythius, Deep ; Mixis, Mingling; Ageratos, Un-
decaying ; Henosis, Union; Autophyes, Self-existent ; Hedone,
Pleasure ; Acinetos, Immoveable ; Syncr.asis, Blending ; Mono-
genes, Only-Begotten ; M.icaria, Happiness ; Paracletus, Advo-
cate; Y\^\S.%, Faith ; Pzlricos, Ancestral ; YApis, Hope ; Metricos,
Metrical ; Agape, Lo7'e ; Ainos, Praise ; Synesis, Understanding;
Ecclesiasticus, Ecclesiastical ; Macarioles, Felicity; Theletos, De-
siderated; Sophia, IVisdom.

IREN^US AGAINST HERESIES.

2>^1

the ten ^ons whom they declare to have been
produced by Logos and Zoe. They then add that
Anthropos himself, along with Ecclesia, produced
twelve ^ons, to whom they give the following
names : Paracletus and Pistis, Patricos and Elpis,
Metricos and Agape, Ainos and Synesis, Eccle-
siasticus and Macariotes, Theletos and Sophia.

3. Such are the thirty ^ons in the erroneous
system of these men ; and they are described as
being wrapped up, so to speak, in silence, and
known to none [except these professing teachers] .
Moreover, they declare that this invisible and
spiritual Pleroma of theirs is tripartite, being di-
vided into an Ogdoad, a Decad, and a Duodecad.
And for this reason they afifirm it was that the
" Saviour " — for they do not please to call Him
" Lord " — did no work in public during the space
of thirty years,' thus setting forth the mystery of
these ^ons. They maintain also, that these thirty
-(^ons are most plainly indicated in the parable ^
of the labourers sent into the vineyard. For
some are sent about the first hour, others about
the third hour, others about the sixth hour,
others about the ninth hour, and others about the
eleventh hour. Now, if we add up the numbers
of the hours here mentioned, the sum total will
be thirty : for one, three, six, nine, and eleven,
when added together, form thirty. And by the
hours, they hold that the ^ons were pointed
out ; while they maintain that these are great,
and wonderful, and hitherto unspeakable myste-
ries which it is their special function to develop ;
and so they proceed when they find anything in
the multitude ^ of things contained in the Scrip-
tures which they can adopt and accommodate to
their baseless speculations.

CHAP. II. — THE PROPATOR WAS KNOWN TO MONO-
GENES ALONE. AMBITION, DISTURBANCE, AND
DANGER INTO WHICH SOPHIA FELL; HER SHAPE-
LESS OFFSPRING : SHE IS RESTORED BY HOROS.
THE PRODUCTION OF CHRIST AND OF THE HOLY
SPIRIT, IN ORDER TO THE COMPLETION OF THE
^ONS. MANNER OF THE PRODUCTION OF JESUS.

I . They proceed to tell us that the Propator
of their scheme was known only to Monogenes,
who sprang from him ; in other words, only to
Nous, while to all the others he was invisible
and incomprehensible. And, according to them.
Nous alone took pleasure in contemplating the
Father, and exulting in considering his immeas-
urable greatness ; while he also meditated how he
might communicate to the rest of the ^ons the
greatness of the Father, revealing to them how
vast and mighty he was, and how he was with-
out beginning, — beyond comprehension, and

' Luke iii. 23.

2 Matt. XX. 1-16.

•3 Some omit iv nXriOft, while others render the words " a definite
number," thus: " And if there is anything else in Scripture which is
referred to by a definite number."

altogether incapable of being seen. But, in
accordance with the will of the Father, Sige
restrained him, because it was his design to lead
them all to an acquaintance with the aforesaid
Propator, and to create within them a desire of
investigating his nature. In like manner, the rest
of the ^ons also, in a kind of quiet way, had
a wish to behold the Author of their being, and
to contemplate that First Cause which had no
beginning.

2. But there rushed forth in advance of the
rest that JEon who was much the latest of them,
and was the youngest of the Duodecad which
sprang from Anthropos and Ecclesia, namely
Sophia, and suffered passion apart from the em-
brace of her consort Theletos. This passion,
indeed, first arose among those who were con-
nected with Nous and Aletheia, but passed as
by contagion to this degenerate ^on, who acted
under a pretence of love, but was in reality in-
fluenced by temerity, because she had not,
like Nous, enjoyed communion with the perfect
Father. This passion, they say, consisted in a
desire to search into the nature of the Father ;
for she wished, according to them, to compre-
hend his greatness. When she could not attain
her end, inasmuch as she aimed at an impos-
sibility, and thus became involved in an extreme
agony of mind, while both on account of the vast
profundity as well as the unsearchable nature of
the Father, and on account of the love she bore
him, she was ever stretching herself forward,
there was danger lest she should at last have
been absorbed by his sweetness, and resolved
into his absolute essence, unless she had met
with that Power which supports all things, and
preserves them outside of the unspeakable great-
ness. This power they term Horos ; by whom,
they say, she was restrained and supported ; and
that then, having with difficulty been brought
back to herself, she was convinced that the
Father is incomprehensible, and so laid aside
her original design, along with that passion which
had arisen within her from the overwhelming
influence of her admiration.

3. But others of them fabulously describe the
passion and restoration of Sophia as follows :
They say that she, having engaged in an im-
possible and impracticable attempt, brought forth
an amorphous substance, such as her female
nature enabled her to produce.-* When she
looked upon it, her first feeling was one of grief,
on account of the imperfection of its generation,
and then of fear lest this should end s her own
existence. Next she lost, as it were, all com-

* Alluding to the Gnostic notion that, in generation, the male gives
form, the female substance. Sophia, therefore, being a female .'Eon,
gavetoherenthymesis substance alone, without form. Comp. Hippol.,

Philosop., vi. 30. . , , ,

s Some render this obscure clause. " lest it should never attam
perfection," but the above seems preferable. See Hippol., vi. 31,
where the fear referred to is extended to the whole Pleroma.

3i8

IREN^US AGAINST HERESIES.

mand of herself, and was in the greatest per-
plexity while endeavouring to discover the cause
of all this, and in what way she might conceal
what had happened. Being greatly harassed by
these passions, she at last changed her mind,
and endeavoured to return anew to the Father.
When, however, she in some measure made the
attempt, strength failed her, and she became a
suppliant of the Father. The other ^ons, Nous
in particular, presented their supplications along
with her. And hence they declare material sub-
stance ' had its beginning from ignorance and
grief, and fear and bewilderment.

4. The Father afterwards produces, in his
own image, by means of Monogenes, the above-
mentioned Horos, without conjunction,^ masculo-
feminine. For they maintain that sometimes
the Father acts in conjunction with Sige, but
that at other times he shows himself indepen-
dent both of male and female. They term this
Horos both Stauros and Lytrotes, and Carpistes,
and Horothetes, and Metagoges.^ And by this
Horos they declare that Sophia was purified and
established, while she was also restored to her
proper conjunction. For her enthymesis (or
inborn idea) having been taken away from her,
along with its supervening passion, she herself
certainly remained within the Pleroma ; but her
enthymesis, with its passion, was separated from
her by Horos, fenced ■♦ off, and expelled from
that circle. This enthymesis was, no doubt, a
spiritual substance, possessing some of the nat-
ural tendencies of an ^on, but at the same time
shapeless and without form, because it had re-
ceived nothing.^ And on this account they say
that it was an imbecile and feminine production.^

5. After this substance had been placed out-
side of the Pleroma of the ^ons, and its mother
restored to her proper conjunction, they tell us
that Monogenes, acting in accordance with the
prudent forethought of the Father, gave origin
to another conjugal pair, namely Christ and the
Holy Spirit (lest any of the ^ons should fall
into a calamity similar to that of Sophia), for

' " The reader will observe the parallel ; as the enthymesis of
Bythus produced intelligent substance, so the enthymesis of Sophia
resulted in the formation of material substance." — Harvey.

^ Some propose reading these words in the dative rather than
the accusative, and thus to make them refer to the image of the
Father.

5 The meaning of these terms is as follows: Stauros means pri-
marily a staAe, and then a cross; Lytrotes is a Redeemer ; Car-
pistes, according to Grabe, means an Emancipator, according to
Neander a Reaper ; Horothetes is one that fixes bottndaries ; and
Metagoges is explained by Neander as being one that brings back,
from the supposed function of Horos, to bring back all that sought to
wander from the special grade of being assigned them.

* The common text has ajro<7T<pr)9^i'ot, 7vas deprived ; but Bil-
lius proposes to read <ljro<TTawp(o9^i'ot, in conformity with the ancient
Latin version, " crucifixam."

5 That is, had not shared in any male influence, but was a purely
female production.

* Literally, " fruit." Harvey remarks on this expression, " that
what we understand by emanations, the Gnostic descnbed as spiritual
fructification ; and as the seed of a tree is in itself, even in the em-
bryo state, so these various j'Eons, as existing always in the divine
nature, >vere co-eternal with it."

the purpose of fortifying and strengthening the
Pleroma, and who at the same time completed
the number of the yEons. Christ then instructed
them as to the nature of their conjunction, and
taught them that those who possessed a compre-
hension of the Unbegotten were sufficient for
themselves.7 He also announced among them
what related to the knowledge of the Father, —
namely, that he cannot be understood or com-
prehended, nor so much as seen or heard, ex-
cept in so far as he is known by Monogenes
only. And the reason why the rest of the ^ons
possess perpetual existence is found in that part
of the Father's nature which is incomprehensi-
ble ; but the reason of their origin and formation
was situated in that which may be comprehended
regarding him, that is, in the Son.^ Christ, then,
who had just been produced, effected these things
among them. v

6. But the Holy Spirit ^ taught them to give
thanks on being all rendered equal among them-
selves, and led them to a state of true repose.
Thus, then, they tell us that the yEons were con-
stituted equal to each other in form and senti-
ment, so that all became as Nous, and Logos,
and Anthropos, and Christus. The female ^Eons,
too, became all as Aletheia, and Zoe, and Spiritus,
and Ecclesia. Everything, then, being thus es-
tablished, and brought into a state of perfect
rest, they next tell us that these beings sang
praises with great joy to the Propator, who him-
self shared in the abounding exaltation. Then,
out of gratitude for the great benefit which had
been conferred on them, the whole Pleroma of
the vEons, with one design and desire, and with
the concurrence of Christ and the Holy Spirit,
their Father also setting the seal of His approval
on their conduct, brought together whatever each
one had in himself of the greatest beauty and
preciousness ; and uniting all these contributions
so as skilfully to blend the whole, they produced,
to the honour and glory of Bythus, a being of
most perfect beauty, the very star of the Ple-j
roma, and the perfect fruit [of it], namely Jesus.j
Him they also speak of under the name of Sav-
iour, and Christ, and patronymically. Logos, and
Everything, because He was formed from the
contributions of all. And then we are told that,
by way of honour, angels of the same nature as
Himself were simultaneously produced, to act
as Hi's body-guard.

' This is an exceedingly obscure and difficult passage. Harvey's
rendering is: " For, say they, Christ taught them the nature of their
copula:, (namely,) that being cognisant of their (limited) perception
of the Unbegotten they needed no higher knowledge, and that He
enounced," etc. The words seem scarcely capable of yielding this
sense: we have followed the interpretation of Billius.

' Both the text and meaning are here very doubtful. Some think
that the import of the sentence is, that the knowledge that the Father
is incomprehensible secured the continued safety of the vEons, while
the same knowledge conferred upon Monogenes his origin and
form.

9 The Greek text inserts if, ffne, before " Holy Spirit."

IREN^US AGAINST HERESIES.

319

CHAP. III. TEXTS OF HOLY SCRIPTURE USED BY

THESE HERETICS TO SUPPORT THEIR OPINIONS.

1. Such, then, is the account they give of
what took place within the Pleroma ; such the
calamities that flowed from the passion which
seized upon the JEon who has been named, and
who was within a little of perishing by being
absorbed in the universal substance, through
her inquisitive searching after the Father ; such
the consolidation ' [of that yEon] from her con-
dition of agony by Horos, and Stauros, and
Lytrotes, and Carpistes, and Horothetes, and
Metagoges.^ Such also is the account of the
generation of the later ^ons, namely of the first
Christ and of the Holy Spirit, both of whom
were produced by the Father after the repent-
ance ^ [of Sophia], and of the second •♦ Christ
(whom they also style Saviour), who owed his
being to the joint contributions [of the ^ons].
They tell us, however, that this knowledge has
not been openly divulged, because all are not
capable of receiving it, but has been mystically
revealed by the Saviour through means of para-
bles to those qualified for understanding it.
This has been done as follows. The thirty
^ons are indicated (as we have already re-
marked) by the thirty years during which they
say the Saviour performed no public act, and
by the parable of the labourers in the vineyard.
Paul also, they affirm, very clearly and frequently
names these ^ons, and even goes so far as to
preserve their order, when he says, " To all the
generations of the ^ons of the ^on." 5 Nay,
we ourselves, when at the giving ^ of thanks we
pronounce the words, " To ^ons of ^ons "
(for ever and ever), do set forth these ^ons.
And, in fine, wherever the words ^on or ^ons
occur, they at once refer them to these beings.

2. The production, again, of the Duodecad
of the ^ons, is indicated by the fact that the
Lord was twelve 7 years of age when He disputed
with the teachers of the law, and by the election
of the apostles, for of these there were twelve.^
The other eighteen ^ons are made manifest in
this way : that the Lord, [according to them,]

' The reading is here very doubtful. We have followed the text
of Grabe (approved by Harvey), ef a.>jutvo% cru^urjjfi?.

2 These are all names of the same person: see above, ii. 4.
Hence some have proposed the reading ef atoii'to? instead of ef a.yiiVO<;,
illuding to the sixfold appellation of the iEon Horos.

3 Billius renders, " from the repentance of the Father," but the
above seems preferable.

* Harvey remarks, " Even in their Christology the Valentinians
must have their part and counterpart."

5 Or, " to all the generations of the ages of the age." See Eph.
iii. 21. The apostle, of course, simply uses these words as a strong
expression to denote " for ever."

* Literally, " at the thanks|:iving," or " eucharist." Massuet,
the Benedictme editor, refers this to the Lord's Supper, and hence
concludes that some of the ancient liturgies still extant must even
then have been in use. Harvey and others, however, deny that there
is any necessity for supposing the Holy Eucharist to be referred to ;
the ancient Latin version translates in the plural, " in gratiarum
actionibus."

' Luke ii. 42. ,

* Luke vi. 13. ^

conversed with His disciples for eighteen
months^ after His resurrection from the dead.
They also affirm that these eighteen ^ons are
strikingly indicated by the first two letters of
His name ['It^o-oOs], namely Iota '° and Eta.
And, in like manner, they assert that the ten
^ons are pointed out by the letter Iota, which
begins His name ; while, for the same reason,
they tell us the Saviour said, " One Iota, or one
tittle, shall by no means pass away until all be
fulfilled." "

3. They further maintain that the passion
which took place in the case of the twelfth .^on
is pointed at by the apostasy of Judas, who was
the twelfth apostle, and also by the fact that
Christ suffered in the twelfth month. For their
opinion is, that He continued to preach for one
year only after His baptism. The same thing is
also most clearly indicated by the case of the
woman who suffered from an issue of blood.
For after she had been thus afflicted during
twelve years, she was healed by the advent of
the Saviour, when she had touched the border
of His garment ; and on this account the Saviour
said, "Who touched me?"" — teaching his dis-
ciples the mystery which had occurred among
the ^ons, and the healing of that ^on who
had been involved in suffering. For she who
had been afflicted twelve years represented that
power whose essence, as they narrate, was
stretching itself forth, and flowing into immen-
sity ; and unless she had touched the garment
of the Son, '3 that is, Aletheia of the first Tetrad,
who is denoted by the hem spoken of, she
would have been' dissolved into the general
essence '* [of which she participated] . She
stopped short, however, and ceased any longer
to suffer. For the power that went forth from
the Son (and this power they term Horos)
healed her, and separated the passion from her.

4. They moreover affirm that the Saviour 's is
shown to be derived from all the ^ons, and to
be in Himself everything by the following pas-
sage : " Every male that openeth the womb." '^
For He, being everything, opened the womb '^
of the enthymesis of the suffering ^on, when

9 This opinion is in positive contradicticn. to the forty days men-
tioned by St. Luke (Acts i. 3). But the Valentinians seem to have
followed a spurious writing of their own called " The Gospel of
Truth." See iii. 11,8.

'° The numeral value of lota in Greek is ten, and of Eta, eight.

" Matt. V. 18.

'2 Mark v. 31.

'3 The Latin reads " filii," whicTi we have followed. Reference is
made in this word to Nous, who was, as »•< have already seen, also
called Son, and who interested himself in the recovery of Sophia.
Aletheia was his consort, and was typified by the hem of the Saviour's
garment.

'■* Her individuality (/itop^T)) would hrve been lost, while her sub-
stance (ou(rio) would have survived in the common essence of the
i'Eons.

'5 That is, the " second Christ" referred to above ser i [It is
much to be wished that this second were always diatiaguished by the
untranslated name Soter.\

•* Ex. xiii. 2; Luke ii. 23.

'7 Not as being bom of it, but oi fecundating it, and so i>io(lucing
a manifold oflspring. See below.

320

IREN^US AGAINST HERESIES.

it had been expelled from the Pleroma. This
they also style the second Ogdoad, of which we
shall speak presently. And they state that it
was clearly on this account that Paul said, " And
He Himself is all things ; " ' and again, " All
things are to Him, and of Him are all things ; " ^
and further, " In Him dwelleth all the fulness of
the Godhead ; " ^ and yet again, " All things are
gathered together by God in Christ." * Thus do
they interpret these and any like passages to be
found in Scripture.

5. They show, further, that that Horos of
theirs, whom they call by a variety of names,
has two faculties, — the one of supporting, and
the other of separating ; and in so far as he sup-
ports and sustains, he is Stauros, while in so far
as he divides and separates, he is Horos. They
then represent the Saviour as having indicated
this twofold faculty : first, the sustaining power,
when He said, " Whosoever doth not bear his
cross (Stauros), and follow after me, cannot be
my disciple ; " 5 and again, " Taking up the
cross, follow me ; " ^ but the separating power
when He said, " I came not to send peace, but
a sword." ^ They also maintain that John indi-
cated the same thing when he said, " The fan is
in His hand, and He will thoroughly purge the
floor, and will gather the wheat into His garner ;
but the chaff He will burn with fire unquench-
able." ** By this declaration He set forth the
faculty of Horos. For that fan they explain to
be the cross (Stauros), which consumes, no
doubt, all material 9 objects, as fire does chaff,
but it purifies all them that are saved, as a fan
does wheat. Moreover, they affirm that the
Apostle Paul himself made mention of this cross
in the following words : " The doctrine of the
cross is to them that perish foolishness, but to us
who are saved it is the power of God." '° And
again : " God forbid that I should glory in any-
thing " save in the cross of Christ, by whom the
world is crucified to me, and I unto the world."

6. Such, then, is the account which they all
give of their Pleroma, and of the formation '^ of
the universe, striving, as they do, to adapt the
2:ood words of revelation to their own wicked in-

' Col. iii. II.

- Rom. xi. 36.

5 Col. ii. 9.

* Eph. i. 10.

5 Luke xiv. 27. It will be observed that the quotations of Scrip-
ture made by Irenseus often vary somewhat from the received text.
This may be due to various reasons — his quoting from memory; his
giving the texts in the form in which they were quoted by the heretics;
or, as Harvey conjectures, from his having been more familiar with a
Syriac version of the New Testament than with the Greek original.

<> Matt. X. 21.

7 Matt. X. 34.

' Luke iii 17.

9 Hence Stauros was called by the agricultural name Carpisles,
as separating what was gross and material from the spiritual and
heavenly.

>o I Cor. i. 18.

" Gal. vi. 14. The words iv /nrjStci do not occur in the Greek

tfXt.

■- Billius renders, " of their opinion."

ventions. And it is not only from the writings
of the evangelists and the apostles that they en-
deavour to derive proofs for their opinions by
means of perverse interpretations and deceitful
expositions : they deal in the same way with the
law and the prophets, which contain many para-
bles and allegories that can frequently be drawn
into various senses, according to the kind of exe-
gesis to which they are subjected. And others '^
of them, with great craftiness, adapted such parts
of Scripture to their own figments, lead away
captive from the truth those who do not retain a
stedfast faith in one God, the Father Almighty,
and in one Lord Jesus Christ, the Son of God.

CHAP. IV. — ACCOUNT GIVEN BY THE HERETICS OF
THE FORMATION OF ACHAMOTH ; ORIGIN OF THE
VISIBLE WORLD FROM HER DISTURB.'VNCES.

I. The following are the transactions which
they narrate as having occurred outside of the
Pleroma : The enthymesis of that Sophia who
dwells above, which they also term Achamoth,'*
being removed from the Pleroma, together with
her passion, they relate to have, as a matter of
course, become violently excited in those places
of darkness and vacuity [to which she had been
banished]. For she was excluded from light '5
and the Pleroma, and was without form or figure,
like an untimely birth, because she had received
nothing''' [from a male parent]. But the Christ
dwelling on high took pity upon her ; and having
extended himself through and beyond Stauros, '^
he imparted a figure to her, but merely as re-
spected substance, and not so as to convey
intelligence.'^ Having effected this, he withdrew
his influence, and returned, leaving Achamoth to
herself, in order that she, becoming sensible of
her suffering as being severed from the Pleroma,
might be influenced by the desire of better things,
while she possessed in the meantime a kind of
odour of immortality left in her by Christ and the
Holy Spirit. Wherefore also she is called by two
names — Sophia after her father (for Sophia is
spoken of as being her father), and Holy Spirit
from that Spirit who is along with Christ. Hav-
ing then obtained a form, along with intelligence,
and being immediately deserted by that Logos
who had been invisibly present with her — that
is, by Christ — she strained herself to discover
that light which had forsaken her, but could not

'3 The punctuation and rendering are here slightly doubtful.

'* This term, though TertuUian declares himself to have been ig-
norant of its derivation, was evidently formed from the Hebrew word
DDDP — chockmah, wisdom.

T T

'5 The reader will observe that light 3.t\A fulness are the exact
correlatives of the darkness and vacuity which have just been
mentioned.

"i As above stated (ii. 3), the Gnostics held that form and figure
were due to tlie male, siil)stance to the female parent.

'7 'I'he Valcnlininn Stauros was the boundary fence of the Pleroma
beyond which Christ extended himself to assist the enthymesis of
Sophia.

'8 The peculiar g:nosis which Nous received from his father, and
communicated to the other iEons.

IREN^US AGAINST HERESIES.

321

effect her purpose, inasmuch as she was prevent-
ed by Horos. And as Horos thus obstructed her
further progress, he exclaimed, lAO,' whence,
they say, this name lao derived its origin. And
when she could not pass by Horos on account of
that passion in which she had been involved, and
because she alone had been left without, she
then resigned herself to every sort of that mani-
fold and varied state of passion to which she was
subject ; and thus she suffered grief on the one
hand because she had not obtained the object of
her desire, and fear on the other hand, lest life
itself should fail her, as light had already done,
while, in addition, she was in the greatest per-
plexity. All these feelings were associated with
ignorance. And this ignorance of hers was not,
like that of her mother, the first Sophia, an ^on,
due to degeneracy by means of passion, but to
an [innate] opposition [of nature to knowledge] .^
Moreover, another kind of passion fell upon her
(Achamoth), namely, that of desiring to return
to him who gave her life.

2, This collection [of passions] they declare
was the substance of the matter from which this
world was formed. For from [her desire of^ re-
turning [to him who gave her life] , every soul be-
longing to this world, and that of the Demiurge ^
himself, derived its origin. All other things owed
their beginning to her terror and sorrow. For
from her tears all that is of a liquid nature was
formed ; from her smile all that is lucent ; and
from her grief and perplexity all the corporeal
elements of the world. For at one time, as they
affirm, she would weep and lament on account
of being left alone in the midst of darkness and
vacuity ; while, at another time, reflecting on
the light which had forsaken her, she would be
filled with joy, and laugh ; then, again, she would
be struck with terror ; or, at other times, would
sink into consternation and bewilderment.

3. Now what follows from all this? No light
tragedy comes out of it, as the fancy of every
man among them pompously explains, one in one
way, and another in another, from what kind of
passion and from what element being derived
its origin. They have good reason, as seems to
me, why they should not feel inclined to teach
these things to all in public, but only to such as
are able to pay a high price for an acquaintance
with such profound mysteries. For these doc-
trines are not at all similar to those of which
our Lord said, " Freely ye have received, freely
give." * They are, on the contrary, abstruse,
and portentous, and profound mysteries, to be

' Probably corresponding to the Hebrew niiT. Jehovah.

2 This sentence is very elliptical in the original, but the sense is as
given above. Sophia fell from Gnosis by degradation; Achamoth
never possessed this knowledge, her nature being from the first op-
posed to it.

5 " The Demiurge derived from Enthymesis an animal, and not a
spiritual nature." — TIarvky.

4 Matt. X. 8.

got at only with great labour by such as are in
love with falsehood. For who would not expend
all that he possessed, if only he might learn in
return, that from the tears of the enthymesis of
the ^on involved in passion, seas, and fountains,
and rivers, and every liquid substance derived
its origin ; that light burst forth from her smile ;
and that frqm her perplexity and consternation
the corporeal elements of the world had their
formation ?

4. I feel somewhat inclined myself to con-
tribute a few hints towards the development of
their system. For when I perceive that waters
are in part fresh, such as fountains, rivers, showers,
and so on, and in part salt, such as those in the
sea, I reflect with myself that all such waters
cannot be derived from her tears, inasmuch as
these are of a saline quality only. It is clear,
therefore, that the waters which are salt are alone
those which are derived from her tears. But it
is probable that she, in her intense agony and
perplexity, was covered with perspiration. And
hence, following out their notion, we may con-
ceive that fountains and rivers, and all the fresh
water in the world, are due to this source. For
it is difficult, since we know that all tears are of
the same quality, to believe that waters both
salt and fresh proceeded from them. The more
plausible supposition is, that some are from her
tears, and some from her perspiration. And
since there are also in the world certain waters
which are hot and acrid in their nature, thou
must be left to guess their origin, how and whence.
Such are some of the results of their hypothesis.

5. They go on to state that, when the mother
Achamoth had passed through all sorts of pas-
sion, and had with difficulty escaped from them,
she turned herself to supplicate the light which
had forsaken her, that is, Christ. He, however,
having returned to the Pleroma, and being prob-
ably unwilling again to descend from it, sent
forth to her the Paraclete, that is, the Saviour.5
This being was endowed with all power by the
Father, who placed everything under his author-
ity, the yEons ^ doing so likewise, so that " by
him were all things, visible and invisible, created,
thrones, divinities, dominions." ^ He then was
sent to her along with his contemporary angels.
And they related that Achamoth, filled with rev-
erence, at first veiled h^elf through modesty,
but that by and by, when she had looked upon
him with all his endowments, and had acquired
strength from his appearance, she ran forward to
meet him. He then imparted to her form as
respected intelligence, and brought healing to
her passions, separating them from her, but not

5 " Jesus, or Soter, was also called the Paraclete in the sense of
Advocate, or one acting as the representative of others." — Harvby.

6 Both the Father and the other JEoas constituting Soter an imper-
sonation of the entire Pleroma.

t Col. L 16.

322

IREN^US AGAINST HERESIES.

so as to drive them out of thought altogether.
For it was not possible that they should be anni-
hilated as in the former case,' because they had
already taken root and acquired strength [so as
to possess an indestructible existence]. All that
he could do was to separate them and set them
apart, and then commingle and condense them,
so as to transmute them from incprporeal pas-
sion into unorganized nw^ter.^ He then by this
process conferred upon them a fitness and a
nature to become concretions and corporeal
structures, in order that two substances should
be formed, — the one evil, resulting from the
passions, and the other subject indeed to suffer-
ing, but originating from her conversion. And
on this account (i.e., on account of this hypos-
tatizing of ideal matter) they say tnat the Saviour
virtually 3 created the world. But when Acha-
moth was freed from her passion, she gazed with
rapture on the dazzling vision of the angels that
were with him ; and in her ecstasy, conceiving
by them, they tell us that she brought forth new
beings, partly after her own image, and partly a
spiritual progeny after the image of the Saviour's
attendants.

CHAP. V. FORMATION OF THE DEMIURGE ; DE-
SCRIPTION OF HIM, HE IS THE CREATOR OF
EVERYTHING OUTSIDE OF THE PLEROMA.

I. These three kinds of existence, then, hav-
ing, according to them, been now formed, — one
from the passion, which was matter ; a second
from the conversion, which was animal ; and the
third, that which she (Achamoth) herself brought
forth, which was spiritual, — she next addressed
herself to the task of giving these form. But
she could not succeed in doing this as respected
the spiritual existence, because it was of the same
nature with herself. She therefore applied her-
self to give form to the animal substance which
had proceeded from her own conversion, and to
bring forth to light the instructions of the Sav-
iour.'* And they say she first formed out of
animal substance him who is Father and King
of all things, both of these which are of the same
nature with himself, that is, animal substances,
which they also call right-handed, and those
which sprang from the passion, and from mat-
ter, which they call left-handed. For they affirm
that he formed all the things which came into
existence after him, being secretly impelled there-
to by his mother. From this circumstance they

' That is, as in the case of her mother Sophia, who is sometimes
called " the Sophia above," Achamoth being " the Sophia below," or
" the second Sophia."

" Thus Harvey renders ao-ufxaroi' iiXitv : so Baur, C/tr. Gnos., as
quoted by Stieren. Billius proposes to read ivau>tt.aTov, corporeal.

3 Though not actually, for that was the work of the Demiurge.
See next chapter.

* " In order that," says Grabe, "this formation might not be
merely according' to essence, but also according to kno^vUdge, as
the formation of the mother Achamoth was characterized above.

style him Metropator,^ Apator, Demiurge, and
Father, saying that he is Father of the substances
on the right hand, that is, of the animal, but
Demiurge of those on the left, that is, of the
material, while he is at the same time the king
of all. For they say that this Enthymesis, de-
sirous of making all things to the honour of the
^ons, formed images of them, or rather that
the Saviour *" did so through her instrumentality.
And she, in the image ^ of the invisible Father,
kept herself concealed from the Demiurge. But
he was in the image of the only-begotten Son,
and the angels and archangels created by him
were in the image of the rest of the yEons.

2. They affirm, therefore, that he was consti-
tuted the Father and God of everything outside
of the Pleroma, being the creator of all animal
and material substances. For he it was that dis-
criminated these two kinds of existence hitherto
confused, and made corporeal from incorporeal
substances, fashioned things heavenly and earthly,
and became the Framer (Demiurge) of things
material and animal, of those on the right and
those on the left, of the light and of the heavy,
and of those tending upwards as well as of those
tending downwards. He created also seven
heavens, above which they say that he, the Demi-
urge, exists. And on this account they term hi, a
Hebdomas, and his mother Achamoth Ogdoadi,
preserving the number of the first-begotten and
primary Ogdoad as the Pleroma. They affirm,
moreover, that these seven heavens are intelli-
gent, and speak of them as being angels, while
they refer to the Demiurge himself as being ar
angel bearing a likeness to God ; and in the same
strain, they declare that Paradise, situated above
the third heaven, is a fourth angel possessed of
power, from whom Adam derived certain qualities
while he conversed with him.

3. They go on to say that the Demiurge
imagined that he created all these things of him-
self, while he in reality made them in conjunction
with the productive power of Achamoth. He
formed the heavens, yet was ignorant of the
heavens ; he fashioned man, yet knew not man ;
he brought to light the earth, yet had no ac-
quaintance with the earth ; and, in like manner,
they declare that he was ignorant of the forms
of all that he made, and knew not even of the
existence of his own mother, but imagined that
he himself was all things. They further affirm

5 Metropator, as proceeding only from his mother Achamoth:
Apator, as having no male progenitor.

^ Harvey remarks, " The Valentinian Saviour being an aggrega-
tion of all the a;onic perfections, the images of them were reproduced
by the spiritual conception of Achamoth beholding the glory of 2iiiTi,p.
'Ihe reader will not fail to observe that every successive development
is the reflex of a more divine antecedent."

7 The relation indicated seems to be as follows: Achamoth, after
being formed " according to knowledge," was outside of the Pleroma
as the image of Propator, the Demiurge was as Nous, and the mun-
dane angels which he formed corresponded to the other .lEons of the
Pleroma.

IREN^US AGAINST HERESIES.

323

that his mother originated this opinion in his
mind, because she desired to bring him forth
possessed of such a character that he should be
the head and source of his own essence, and the
absolute ruler over every kind of operation [that
was afterwards attempted]. This mother they
also call Ogdoad, Sophia; Terra, Jerusalem, Holy
Spirit, and, with a masculine reference. Lord.'
Her place of habitation is an intermediate one,
above the Demiurge indeed, but below and out-
side of the Pleroma, even to the end.^

4. As, then, they represent all material sub-
stance to be formed from three passions, viz.,
fear, grief, and perplexity, the account they give
is as follows : Animal substances originated from
fear and from conversion ; the Demiurge they also
describe as owing his origin to conversion ; but
the existence of all the other animal substances
they ascribe to fear, such as the souls of irrational
animals, and of wild beasts, and men. And on
this account, he (the Demiurge), being incapable
of recognising any spiritual essences, imagined
himself to be God alone, and declared through
the prophets, " I am God, and besides me there
is none else." ^ They further teach that the
spirits of wickedness derived their origin from
grief. Hence the devil, whom they also call Cos-
mocrator (the ruler of the world), and the de-
mons, and the angels, and every wicked spiritual
being that exists, found the source of their exist-
ence. They represent the Demiurge as being the
son of that mother of theirs (Achamoth), and
Cosmocrator as the creature of the Demiurge.
Cosmocrator has knowledge of what is above
himself, because he is a spirit of wickedness ;
but the Demiurge is ignorant of such things, in-
asmuch as he is merely animal. Their mother
dwells in that place which is above the heavens,
that is, in the intermediate abode ; the Demiurge
in the heavenly place, that is, in the hebdomad ;
but the Cosmocrator in this our world. The
corporeal elements of the world, again, sprang,
as we before remarked, from bewilderment and

i perplexity, as from a more ignoble source. Thus
the earth arose from her state of stupor ; water
from the agitation caused by her fear ; air from
the consolidation of her grief; while fire, pro-
ducing death and corruption, was inherent in all
these elements, even as they teach that ignorance
also lay concealed in these three passions.

5. Having thus formed the world, he (the
Demiurge) also created the earthy [part of]
man, not taking him from this dry earth, but
from an invisible substance consisting of fusible

' " Achamoth by these names must be understood to have an in-
termediate position between the divine prototypal idea and creation;
she was the reflex of the one, and therefore masculo-feminine ; she
was the pattern to be reaUzed in the latter, and therefore was named
Earth and Jerusalem." — Harvey.

" But after the consummation here referred to, Achamoth regained
the Pleroma: see below, chap. vii. i.

3 Isa. xlv. 5, 6, xlvi. 9.

and fluid matter, and then afterwards, as they
define the process, breathed into him the animal
part of his nature. It was this latter which was
created after his image and likeness. The ma-
terial part, indeed, was very near to God, so far
as the image went, but not of the same substance
with him. The animal, on the other hand, was
so in respect to likeness ; and hence his sub-
stance was called the spirit of life, because it
took its rise from a spiritual outflowing. After
all this, he was, they say, enveloped all round
with a covering of skin ; and by this they mean
the outward sensitive flesh.

6. But they further afiirm that the Demiurge
himself was ignorant of that offspring of his
mother Achamoth, which she brought forth as
a consequence of her contemplation of those
angels who waited on the Saviour, and which
was, like herself, of a spiritual nature. She took
advantage of this ignorance to deposit it (her
production) in him without his knowledge, in
order that, being by his instrumentality infused
into that animal soul proceeding from himself,
and being thus carried as in a womb in this
material body, while it gradually increased in
strength, might in course of time become fitted
for the reception of perfect rationality.* Thus it
came to pass, then, according to them, that, with-
out any knowledge on the part of the Demiurge,
the man formed by his inspiration was at the same
time, through an unspeakable providence, ren-
dered a spiritual man by the simultaneous inspi-
ration received from Sophia. For, as he was
ignorant of his mother, so neither did he recog-
nise her oflspring. This [offspring] they also
declare to be the Ecclesia, an emblem of the
Ecclesia which is above. This, then, is the kind
of man whom they conceive of: he has his ani-
mal soul from the Demiurge, his body from the
earth, his fleshy part from matter, and his spirit-
ual man from the mother Achamoth.

CHAP. VI. THE THREEFOLD KINl5 OF MAN FEIGNED

BY THESE HERETICS : GOOD WORKS NEEDLESS FOR
THEM, THOUGH NECESSARY TO OTHERS : THEIR
ABANDONED MORALS.

I . There being thus three kinds of substances,
they declare of all that is material (which they
also describe as being " on the left hand " ) that
it must of necessity perish, inasmuch as it is in-
capable of receiving any afflatus of incorruption.
As to every animal existence (which they also
denominate "on the right hand"), they hold
that, inasmuch as it is a mean between the spirit-
ual and the material, it passes to the side to

^ An account is here given of the infusion of a spiritual principle
into mankind. The Demiurge himself could give no more than the
animal soul; but, unwittingly to himself, he was made the instrument
of conveying that spiritual essence from Achamoth, which had grown
up within her from the contemplation of those angels who accom-
panied the Saviour.

324

IREN^US AGAINST HERESIES.

which inclination draws it. Spiritual substance,
again, they describe as having been sent forth
for this end, that, being here united with that
which is animal, it might assume shape, the two
elements being simultaneously subjected to the
same discipline. And this they declare to be
" the salt " ' and " the light of the world." For
the animal substance had need of training by
means of the outward senses ; and on this account
they affirm that the world was created, as well
as that the Saviour came to the animal substance
(which was possessed of free-will), that He
might secure for it salvation. For they affirm
that He received the first-fruits of those whom
He was to save [as follows], from Achamoth
that which was spiritual, while He was invested
by the Demiurge with the animal Christ, but
was begirt^ by a [special] dispensation with a
body endowed with an animal nature, yet con-
stmcted with unspeakable skill, so that it might
be visible and tangible, and capable of enduring
suffering. At the same time, they deny that He
assumed anything material [into His nature],
since indeed matter is incapable of salvation.
They further hold that the consummation of all
things will take place when all that is spiritual has
been formed and perfected by Gnosis (knowl-
edge) ; and by this they mean spiritual men who
have attained to the perfect knowledge of God,
and been initiated into these mysteries by Acha-
moth. And they represent themselves to be
these persons.

2. Animal men, again, are instructed in animal
things ; such men, namely, as are established by
their works, and by a mere faith, while they have
not perfect knowledge. We of the Church, they
say, are these persons.^ Wherefore also they
maintain that good works are necessary to us,
for that otherwise it is impossible we should be
saved. But as to themselves, they hold that they
shall be entirely and undoubtedly saved, not by
means of conduct, but because they are spiritual
by nature.* For, just as it is impossible that
material substance should partake of salvation
(since, indeed, they maintain that it is incapable
of receiving it), so again it is impossible that
spiritual substance (by which they mean them-
selves) should ever come under the power of
corruption, whatever the sort of actions in which
they indulged. For even as gold, when sub-
mersed in filth, loses not on that account its
beauty, but retains its own native qualities, the
filth having no power to injure the gold, so they
affirm that they cannot in any measure suffer

' Matt. V. 13, i^.

* " The doctrine of Valentinus, therefore," says Harvey, " as re-
gards the human nature of Christ, was essentially Docetic. His body
was animal, but not materia!, and only visible and tangible as hav-
ing been formed Korr o'lKOvoixiav and KareaKtvaaiievov appiJTu T«x•'»^"

^ [That is, carnal ; men of the carnal mind, psychic instead of
pneumatic. Rom. viii. 6.]

* On account of what they had received from Achamoth.

hurt, or lose their spiritual substance, whatever
the material actions in which they may be in-
volved.

3. Wherefore also it comes to pass, that the
" most perfect " among them addict themselves
without fear to all those kinds of forbidden deeds
of which the Scriptures assure us that " they who
do such things shall not inherit the kingdom of
God." 5 For instance, they make no scruple
about eating meats offered in sacrifice to idols,
imagining that they can in this way contract no
defilement. Then, again, at every heathen fes-
tival celebrated in honour of the idols, these
men are the first to assemble ; and to such a
pitch do they go, that some of them do not
even keep away from that bloody spectacle
hateful both to God and men, in which gladia-
tors either fight with wild beasts, or singly en-
counter one another. Others of them yield
themselves up to the lusts of the flesh with the
utmost greediness, maintaining that carnal things
should be allowed to the carnal nature, while
spiritual things are provided for the spiritual.
Some of them, moreover, are in the habit of
defiling those women to whom they have taught
the above doctrine, as has frequently been con-
fessed by those women who have been led astray
by certain of them, on their returning to the
Church of God, and acknowledging this along
with the rest of their errors. Others of them,
too, openly and without a blush, having become
passionately attached to certam women, seduce
them away from their husbands, and contract
marriages of their own with them. Others of
them, again, who pretend at first to live in all
modesty with them as with sisters, have in course
of time been revealed in their true colours, when
the sister has been found with child by her
[pretended] brother.

4. And committing many other abominations
and impieties, they run us down (who from the
fear of God guard against sinning even in thought
or word) as utterly contemptible and ignorant
persons, while they highly exalt themselves, and
claim to be perfect, and the elect seed. For
they declare that we simply receive grace for
use, wherefore also it will again be taken away
from us ; but that they themselves have grace
as their own special possession, which has de-
scended from above by means of an unspeak-
able and indescribable conjunction ; and on this
account more will be given them.^ They main-
tain, therefore, that in every way it is always
necessary for them to practise the mystery of
conjunction. And that they may persuade the
thoughtless to believe this, they are in the habit
of using these very words, " Whosoever being
in this world does not so love a woman as to

5 Gal. v. 21.

^ Comp. Luke xix. s6.

IREN^US AGAINST HERESIES.

325

obtain possession of her, is not of the truth, nor
shall attain to the truth. But whosoever being
of'^ this world has intercourse with woman, shall
not attain to the truth, because he has so acted
under the power of concupiscence." On this
account, they tell us that it is necessary for us
whom they call anivial men, and describe as
being of the world, to practise continence and
good works, that by this means we may attain at
length to the intermediate habitation, but that
to them who are called " the spiritual and per-
fect " such a course of conduct is not at all
necessary. For it is not conduct of any kind
which leads into the Pleroma, but the seed sent
forth thence in a feeble, immature state, and
here brought to perfection.

CHAP. VII. THE MOTHER ACHAMOTH, WHEN ALL

HER SEED ARE PERFECTED, SHALL PASS INTO
THE PLEROMA, ACCOMPANIED BY THOSE MEN
WHO ARE SPIRITUAL; THE DEMIURGE, WITH
ANIMAL MEN, SHALL PASS INTO THE INTERME-
DIATE HABITATION ; BUT ALL MATERIAL MEN
SHALL GO INTO CORRUPTION. THEIR BLASPHE-
MOUS OPINIONS AGAINST THE TRUE INCARNA-
TION OF CHRIST BY THE VIRGIN MARY. THEIR
VIEWS AS TO THE PROPHECIES. STUPID IGNO-
RANCE OF THE DEMIURGE.

■ I. When all the seed shall have come to per-
fection, they state that then their mother Acha-
moth shall pass from the intermediate place, and
enter in within the Pleroma, and shall receive as
her spouse the Saviour, who sprang from all the
^ons, that thus a conjunction may be formed
between the Saviour and Sophia, that is, Acha-
moth. These, then, are the bridegroom and
bride, while the nuptial chamber is the full ex-
tent of the Pleroma. The spiritual seed, again,
being divested of their animal souls,^ and becom-
ing intelligent spirits, shall in an irresistible and
invisible manner enter in within the Pleroma,
and be bestowed as brides on those angels who
wait upon the Saviour. The Demiurge himself
will pass into the place of his mother Sophia ; ^
that is, the intermediate habitation. In this
intermediate place, also, shall the souls of the
righteous repose ; but nothing of an animal
nature shall find admittance to the Pleroma.
When these things have taken place as described,
then shall that fire which lies hidden in the world
blaze forth and burn ; and while destroying all
matter, shall also be extinguished along with it,
and have no further existence. They affirm that
the Demiurge was acquainted with none of these
things before the advent of the Saviour.

' Comp. John xvii. 16. The Valentinians, while in the world,
claimed to be not of the world, as animal men were.

2 Their spiritual substance was received from Achamoth; their
»nimal souls were created by the Demiurge. These are now sepa-
rated ; the spirit enters the Pleroma, while the soul remains in heaven.

* Viz., Achamoth.

2. There are also some who maintain that he
also produced Christ as his own proper son, but
of an animal nature, and that mention was +
made of him by the prophets. This Christ
passed through Mary 5 just as water flows through ^
a tube ; and there descended upon him in the
form of a dove at the time of his baptism, that
Saviour who belonged to the Pleroma, and was
formed by the combined efforts of all its inhabit-
ants. In him there existed also that spiritual
seed which proceeded from Achamoth. They
hold, accordingly, that our Lord, while preserv-
ing the type of the first-begotten and primary
tetrad, was compounded of these four substances,
— of that which is spiritual, in so far as He was
from Achamoth ; of that which is animal, as
being from the Demiurge by a special dispensa-
tion, inasmuch as He was formed [corporeally]
with unspeakable skill ; and of the Saviour, as
respects that dove which descended upon Him.
He also continued free from all suffering, since
indeed it was not possible that He should suffer
who was at once incomprehensible and invisible.
And for this reason the Spirit of Christ, who had
been placed within Him, was taken away when
He was brought before Pilate. They maintain,
further, that not even the seed which He had
received from the mother [Achamoth] was sub-
ject to suffering ; for it, too, was impassible, as
being spiritual, and invisible even to the Demi-
urge himself. It follows, then, according to
them, that the animal Christ, and that which
had been formed mysteriously by a special dis-
pensation, underwent suffering, that the mother
might exhibit through him a type of the Christ
above, namely, of him who extended himself
through Stauius,'' and imparted to Achamoth
shape, so far as substance was concerned. For
they declare that all these transactions were
counterparts of what took place above.

3. They maintain, moreover, that those souls
which possess the seed of Achamoth are superior
to the rest, and are more dearly loved by the
Demiurge than others, while he knows not the
true cause thereof, but imagines that they are
what they are through his favour towards them.
Wherefore, also, they say he distributed them to
prophets, priests, and kings; and they declare
that many things were spoken ^ by this seed
through the prophets, inasmuch as it was en-
dowed with a transcendently lofty nature. The

4 A Syriac fragment here reads, " He spake by the prophets
through him." , ^ .

5 " Thus," says Harvey, " we may trace back to the Gnostic
period the Apollinarian error, closely allied to the Docetic, that the
body of ChrL-jt was not derived from the blessed Virgin, but that it
was of heavenly substance, and was only brought forth into the world
through her instrumentality;."

b By thus extending himself through Stauros, who bounded the
Pleroma, the Christ above became the type of the Christ below, who
was extended upon the cross.

7 Billius, following the old Latin version, reads, " They interprat
many things, spoken by the prophets, of this seed."

326

IREN^US AGAINST HERESIES.

mother also, they say, spake much about things
above, and that both through him and through
the souls which were formed by him. Then,
again, they divide the prophecies [into different
classes], maintaining that one portion was uttered
by the mother, a second by her seed, and a third
by the Demiurge. In like manner, they hold
that Jesus uttered some things under the influ-
ence of the Saviour, others under that of the
mother, and others still under that of the Demi-
urge, as we shall show further on in our work.

4. The Demiurge, while ignorant of those
things which were higher than himself, was indeed
excited by the announcements made [through
the prophets], but treated them with contempt,
attributing them sometimes to one cause and
sometimes to another ; either to the prophetic
spirit (which itself possesses the power of self-
excitement), or to [mere unassisted] man, or that
it was simply a crafty device of the lower [and
baser order of men].' He remained thus igno-
rant until the appearing of the Lord. But they
relate that when the Saviour came, the Demiurge
learned all things from Him, and gladly with all
his power joined himself to Him. They main-
tain that he is the centurion mentioned in the
Gospel, who addressed the Saviour in these words :
" For I also am one having soldiers and servants
under my authority ; and whatsoever I command
they do." ^ They further hold that he will con-
tinue administering the affairs of the world as
long as that is fitting and needful, and specially
that he may exercise a care over the Church ;
while at the same time he is influenced by the
knowledge of the reward prepared for him,
namely, that he may attain to the habitation of
his mother.

5. They conceive, then, of three kinds of men,
spiritual, material, and animal, represented by
Cain, Abel, and Seth. These three natures are
no longer found in one person,^ but constitute
various kinds [of men] . The material goes, as a
matter of course, into corruption. The animal, if
it make choice of the better part, finds repose in
the intermediate place ; but if the worse, it too
shall pass into destruction. But they assert that
the spiritual principles which have been sown by
Achamoth, being disciplined and nourished here
from that time until now in righteous souls (be-
cause when given forth by her they were yet but
weak), at last attaining to perfection, shall be
given as brides to the angels of the Saviour,
while their animal souls of necessity rest for ever
with the Demiurge in the intermediate place.
And again subdividing the animal souls them-

' Such appears to be the meaning of this sentence, but the origi-
nal is very obscure. The writer seems to refer to the spiritual, the
animal, and the material classes of men, and to imply that the Demi-
urge supposed some propehcies to be due to one of these classes, and
some to the others.

2 Matt. viii. 9; Luke vii. 8.

3 As was the case at first, in Adam.

selves, they say that some are by nature good,
and others by nature evil. The good are those
who become capable of receiving the [spiritual]
seed ; the evil by nature are those who are never
able to receive that seed. ^

CHAP. VIII. — HOW THE VALENTINIANS PERVERT
THE SCRIPTURES TO SUPPORT THEIR OWN IM-
PIOUS OPINIONS.

1. Such, then, is their system, which neither
the prophets announced, nor the Lord taught,
nor the apostles delivered, but of which they
boast that beyond all others they have a perfect
knowledge. They gather their views from other
sources than the Scriptures ; ^ and, to use a com-
mon proverb, they strive to weave ropes of sand,
while they endeavour to adapt with an air of
probability to their owti peculiar assertions the
parables of the Lord, the sayings of the prophets,
and the words of the apostles, in order that their
scheme may not seem altogether without sup-
port. In doing so, however, they disregard the
order and the connection of the Scriptures, and
so far as in them lies, dismember and destroy the
truth. By transferring passages, and dressing
them up anew, and making one thing out of an-
other, they succeed in deluding many through
their wicked art in adapting the oracles of the
Lord to their opinions. Their manner of acting
is just as if one, when a beautiful image of a
king has been constructed by some skilful artist
out of precious jewels, should then take this like-
ness of the man all to pieces, should re-arrange
the gems, and so fit them together as to make
them into the form of a dog or of a fox, and even
that but poorly executed ; and should then main-
tain and declare that /his was the beautiful image
of the king which the skilful artist constructed,
pointing to the jewels which had been admirably
fitted together by the first artist to form the image
of the king, but have been with bad effect trajis-
ferred by the latter one to the shape of a dog,
and by thus exhibiting the jewels, should de-
ceive the ignorant who had no conception what
a king's form was like, and persuade them that
that miserable likeness of the fox was, in fact,
the beautiful image of the king. In like manner
do these persons patch together old wi\es' fables,
and then endeavour, by violently drawing away
from their proper connection, words, expressions,
and parables whenever found, to adapt the ora-
cles of God to their baseless fictions. We have
already stated how far they proceed in this way
with respect to the interior of the Pleroma.

2. Then, again, as to those things outside of
their Pleroma, the following are some specimens
of what they attempt to accommodate out of the
Scriptures to their opinions. They affirm that

* Literally, " reading from things unwritten."

IRENyEUS AGAINST HERESIES.

327

the Lord came in the last times of the world to
endure suffering, for this end, that He might in-
dicate the passion which occurred to the last of
the yEons, and might by His own end announce
the cessation of that disturbance which had risen
among the ^ons. They maintain, further, that
that girl of twelve years old, the daughter of the
ruler of the synagogue,' to whom the Lord ap-
proached and raised her from the dead, was a
type of Achamoth, to whom their Christ, by ex-
tending himself, imparted shape, and whom he
led anew to the perception of that light which
had forsaken her. And that the Saviour appeared
to her when she lay outside of the Pleroma as
a kind of abortion, they affirm Paul to have de-
clared in his Epistle to the Corinthians [in these
words], "And last of all. He appeared to me
also, as to one born out of due time." ^ Again,
the coming of the Saviour with His attendants to
Achamoth is declared in like manner by him in
the same Epistle, when he says, " A woman ought
to have a veil upon her head, because of the
angels." ^ Now, that Achamoth, when the Sav-
iour came to her, drew a veil over herself
through modesty, Moses rendered manifest when
he put a veil upon his face. Then, also, they
say that the passions which she endured were
indicated by the Lord upon the cross. Thus,
when He said, " My God, my God, why hast
Thou forsaken Me ? " ^ He simply showed that
Sophia was deserted by the light, and was re-
strained by Horos from making any advance for-
ward. Her anguish, again, was indicated when
He said, " My soul is exceeding sorrowful, even
unto death ; " s her fear by the words, " Father,
if it be possible, let this cup pass from Me ; " ^
and her perplexity, too, when He said, "And
what I shall say, I know not." ^

3. And they teach that He pointed out the
three kinds of men as follows : the material,
when He said to him that asked Him, " Shall I
follow Thee?"« "The Son of man hath not
where to lay His head ; " — the animal, when
He said to him that declared, " I will follow
Thee, but suffer me first to bid them farewell
that are in my house," " No man, putting his
hand to the plough, and looking back, is fit for
the kingdom of heaven "9 (for this man they
declare to be of the intermediate class, even as
they do that other who, though he professed to

' Luke viii. 41.

- I Cor. XV. 8.

3 1 Cor. xi. 10. Irenseus here reads )caAv/u>ta, veil, instead of
i^ov(Tiav, power, as in the received text. [An interesting fact, as it
betokens an old gloss, which may have slipped into the text of some
ancient MSS.]

•» Matt, xxvii. 46.

5 Matt. xxvi. 38.

'' Matt. xxvi. 39.

7 John xii. 27. The Valentinians seem, for their own purposes,
to have added ovk oI6a to this text.

8 Luke ix. 57, 58.

9 Luke ix. 61, 62.

have wrought a large amount of righteousness,
yet refused to follow Him, and was so overcome
by [the love of] riches, as never to reach per-
fection) — this one it pleases them to place in
the animal class ; — the spiritual, again, when
He said, " Let the dead bury their dead, but go
thou and preach the kingdom of God," '° and
when He said to Zaccheus the publican, " Make
haste, and come down, for to-day I must abide
in thine house"" — for these they declared to
have belonged to the spiritual class. Also the
parable of the leaven which the woman is de-
scribed as having hid in three measures of meal,
they declare to make manifest the three classes.
For, according to their teaching, the woman
represented Sophia ; the three measures of meal,
the three kinds of men — spiritual, animal, and
material ; while the leaven denoted the Saviour
Himself. Paul, too, very plainly set forth the
material, animal, and spiritual, saying in one
place, " As is the earthy, such are they also that
are earthy ; " " and in another place, " But the
animal man receiveth not the things of the
Spirit ; " '3 and again : " He that is spiritual
judgeth all things." ^* And this, " The animal
man receiveth not the things of the Spirit," they
affirm to have been spoken concerning the
Demiurge, who, as being animal, knew neither
his mother who was spiritual, nor her seed, nor
the .^ons in the Pleroma. And that the Saviour
received first-fruits of those whom He was to
save, Paul declared when he said, " And if the
first-fruits be holy, the lump is also holy," 's
teaching that the expression " first-fruits " de-
noted that which is spiritual, but that " the
lump " meant us, that is, the animal Church,
the lump of which they say He assumed, and
blended it with Himself, inasmuch as He is
" the leaven."

4. Moreover, that Achamoth wandered be-
yond the Pleroma, and received form from
Christ, and was sought after by the Saviour,
they declare that He indicated when He said,
that He had come after that sheep which was
gone astray.'^ For they explain the wandering
sheep to mean their mother, by whom they
represent the Church as having been sown. The
wandering itself denotes her stay outside of the
Pleroma in a state of varied passion, from which
they maintain that matter derived its origin.
The woman, again, who sweeps the house and
finds the piece of money, they declare to denote
the Sophia above, who, having lost her enthy-
mesis, afterwards recovered it, on all things

1° Luke ix. 60.

11 Luke xix. 5.

12 I Cor. XV. 48.

13 I Cor. ii. 14.
I* I Cor. ii. 15.
IS Rom. xi. 16.
I* Luke XV. 4, 8.

328

IREN.EUS AGAINST HERESIES.

being purified by the advent of the Saviour.
Wherefore this substance also, according to
them, was reinstated in Pleroma. They say,
too, that Simeon, " who took Christ into his
arms, and gave thanks to God, and said. Lord,
now lettest Thou Thy servant depart in peace,
according to Thy word," ' was a type of the
Demiurge, who, on the arrival of the Saviour,
learned his own change of place, and gave
thanks to Bythus. They also assert that by
Anna, who is spoken of in the gospeP as a
prophetess, and who, after living seven years
with her husband, passed all the rest of her life
in widowhood until she saw the Saviour, and
recognised Him, and spoke of Him to all, was
most plainly indicated Achamoth, who, having
for a little while looked upon the Saviour with
His associates, and dwelling all the rest of the
time in the intermediate place, waited for Him
till He should come again, and restore her to
her proper consort. Her name, too, was indi-
cated by the Saviour, when He said, " Yet wis-
dom is justified by her children." 3 This, too,
was done by Paul in these words, " But we speak
wisdom among them that are perfect." •♦ They
declare also that Paul has referred to the con-
junctions within the Pleroma, showing them forth
by means of one ; for, when writing of the con-
jugal union in this life, he expressed himself
thus : " This is a great mystery, but I speak
concerning Christ and the Church." 5

5. Further, they teach that John, the disciple
of the Lord, indicated the first Ogdoad, express-
ing themselves in these words : John, the dis-
ci])le of the Lord, wishing to set forth the origin
of all things, so as to explain how the Father
])roduced the whole, lays down a certain princi-
ple, — that, namely, which was first-begotten by
Cod, which Being he has termed both the only-
begotten Son and God, in whom the Father,
after a seminal manner, brought forth all things.
By him the Word was produced, and in him the
whole substance of the ^ons, to which the Word
himself afterwards imparted form. Since, there-
fore, he treats of the first origin of things, he
rightly proceeds in his teaching from the begin-
ning, that is, from God and the Word. And he
expresses himself thus : " In the beginning was
the Word, and the Word was with God, and the
Word was God ; the same was in the beginning
with God."*" Having first of all distinguished
these three — God, the Beginning, and the
Word — he again unites them, that he may ex-
hibit the production of each of them, that is, of
the Son and of the Word, and may at the same

' Luke ii. 28.
' I.uke ii. 36.
3 Luke vii. 35.
* I Cor. ii. 6.
5 Eph. V. 32.
<> John i. I, 2.

time show their union with one another, and
with the Father. For " the beginning " is in the
Father, and of the Father, while " the Word " is
in the beginning, and of the beginning. Very
properly, then, did he say, " In the beginning
was the Word," for He was in the Son ; " and
the Word was with God," for He was the begin-
ning ; " and the Word was God," of course, for
that which is begotten of God is God. " The
same was in the beginning with God" — this
clause discloses the order of production. " All
things were made by Him, and without Him was
nothing made ;'"' for the Word was the author
of form and beginning to all the ^ons that came
into existence after Him. But " what was made
in Him," says John, "is life."** Here again he
indicated conjunction ; for all things, he said,
were made fy Him, but in Him was life. This,
then, which is in Him, is more closely connected
with Him than those things which were simply
made by Him, for it exists along with Him, and
is developed by Him. When, again, he adds,
" And the life was the light of men," while thus
mentioning Anthropos, he indicated also Ec-
clesia by that one expression, in order that, by
using only one name, he might disclose their
fellowship with one another, in virtue of their
conjunction. For Anthropos and Ecclesia spring
from Logos and Zoe. Moreover, he styled life
(Zoe) the light of men, because they are en-
lightened by her, that is, formed and made
manifest. This also Paul declares in these words :
" For whatsoever doth make manifest is light." '^
Since, therefore, Zoe manifested and begat both
Anthropos and Ecclesia, she is termed their light.
Thus, then, did John by these words reveal both
other thifigs and the second Tetrad, Logos and
Zoe, Anthropos and Ecclesia. And still further,
he also indicated the first Tetrad. For, in dis-
coursing of the Saviour, and declaring that all
things beyond the Pleroma received form from
Him, he says that He is the fruit of the entire
Pleroma. For he styles Him a " light which
shineth in darkness, and which was not compre-
hended " '° by it, inasmuch as, when He imparted
form to all those things which had their origin
from passion. He was not known by it." He also
styles Him Son, and Aletheia, and Zoe, and the
" Word made flesh, whose glor)%" he says, " we
beheld ; and His glory was as that of the Only-
begotten (given to Him by the Father), full of
grace and truth." '^ (But what John really does

' John i. 3.

8 John i. 3, 4. The punctimtion here followed is different from
that commonly adopted, but is found in many of the Fathers, and in
some of the most ancient MSS.

9 Eph. V. 13.
'o John i. 5.

" v»r' oiiT^s, occurring twice, is rendered both times in the old Latin
version, " ab eis." The reference is to (TKorCa, darkness, i.e., all
those not belonging to the spiritual seed.

■* Comp. John i. 14.

IREN^US AGAINST HERESIES.

329

say is this : " x\nd the Word was made flesh, and
dwelt among us ; and we beheld His glory, the
glory as of the only-begotten of the Father, full of
grace and truth." ') Thus, then, does he [ac-
cording to them] distinctly set forth the first
Tetrad, when he speaks of the Father, and
Charis, and Monogenes, and Aletheia. In this
way, too, does John tell of the first Ogdoad, and
that which is the mother of all the ^ons. For
he mentions the Father, and Charis, and Mono-
genes, and Aletheia, and Logos, and Zoe, and
Anthropos, and Ecclesia. Such are the views of
Ptolemseus.^

CHAP. IX. REFUTATION OF THE IMPIOUS INTER-
PRETATIONS OF THESE HERETICS.

1. You see, my friend, the method which
these men employ to deceive themselves, while
they abuse the Scriptures by endeavouring to
support their own system out of them. For
this reason, I have brought forward their modes
of expressing themselves, that thus thou mightest
understand the deceitfulness of their procedure,
and the wickedness of their error. For, in the
first place, if it had been John's intention to set
forth that Ogdoad above, he would surely have
preserved the order of its production, and would
doubtless have placed the primary Tetrad first,
as being, according to them, most venerable,
and would then have annexed the second, that,
by the sequence of the names, the order of the
Ogdoad might be exhibited, and not after so
long an interval, as if forgetful for the moment ;
and then again calling the matter to mind, he,
last of all, made mention of the primary Tetrad.
In the next place, if he had meant to indicate
their conjunctions, he certainly would not have
omitted the name of Ecclesia ; while, with re-
spect to the other conjunctions, he either would
have been satisfied with the mention of the male
[^ons] (since the others [like Ecclesia] might
be understood) , so as to preserve a uniformity
throughout ; or if he enumerated the conjunc-
tions of the rest, he would also have announced
the spouse of Anthropos, and would not have
left us to find out her name by divination.

2. The fallacy, then, of this exposition is
manifest. For when John, proclaiming one God,
the Almighty, and one Jesus Christ, the Only-
begotten, by whom all things were made, de-
clares that this was the Son of God, this the
Only-begotten, this the Former of all things,
this the true Light who enlighteneth every man,
this the Creator of the world, this He that came
to His own, this He that became flesh and dwelt
among us, — these men, by a plausible kind of

' This is parenthetically inserted by the author, to show the mis-
quotation of Scripture by tliese heretics

- These words are wanting in the Greek, but are inserted in the
old Latin version.

exposition, perverting these statements, maintain
that there was another Monogenes, according to
production, whom they also style Arche. They
also maintain that there was another Saviour,
and another Logos, the son of Monogenes, and
another Christ produced for the re-establishment
of the Pleroma. Thus it is that, wresting from
the truth every one of the expressions which
have been cited, and taking a bad advantage of
the names, they have transferred them to their
own system ; so that, according to them, in all
these terms John makes no mention of the Lord
Jesus Christ. For if he has named the Father,
and Charis, and Monogenes, and Aletheia, and
Logos, and Zoe, and Anthropos, and Ecclesia,
according to their hypothesis, he has, by thus
speaking, referred to the primary Ogdoad, in
which there was as yet no Jesus, and no Christ,
the teacher of John. But that the apostle did
not speak concerning their conjunctions, but
concerning our Lord Jesus Christ, whom he also
acknowledges as the Word of God, he himself
has made evident. For, summing up his state-
ments respecting the Word previously mentioned
by him, he further declares, " And the Word was
made flesh, and dwelt among us." But, accord-
ing to their hypothesis, the Word did not become
flesh at all, inasmuch as He never went outside
of the Pleroma, but that Saviour [became flesh]
who was formed by a special dispensation [out
of all the ^ons], and was of later date than the
Word.

3. Learn then, ye foohsh men, that Jesus who
suffered for us, and who dwelt among us, is
Himself the Word of God. For if any other of
the ^ons had become flesh for our salvation, it
would have been probable that the apostle spoke
of another. But if the Word of the Father who
descended is the same also that ascended. He,
namely, the Only-begotten Son of the only God,
who, according to the good pleasure of the
Father, became flesh for the sake of men, the
apostle certainly does not speak regarding any
other, or concerning any Ogdoad, but respecting
our Lord Jesus Christ. For, according to them,
the Word did not originally become flesh. For
they maintain that the Saviour assumed an ani-
mal body, formed in accordance with a special
dispensation by an unspeakable providence, so
as to become visible and palpable. Bni flesh is
that which was of old formed for Adam by God
out of the dust, and it is this that John has de-
clared the Word of God became. Thus is their
primary and first-begotten Ogdoad brought to
nought. For, since Logos, and Monogenes, and
Zoe, and Phos, and Soter, and Christus, and the
Son of God, and He who became incarnate for
us, have been proved to be one and the same,
the Ogdoad which they have built up at once
falls to pieces. And when this is destroyed,

33^

irp:n^us against heresies.

their whole system sinks into ruin, — a system
which they falsely dream into existence, and
thus inflict injury on the Scriptures, while they
build up their own hypothesis.

4. Then, again, collecting a set of expressions
and names scattered here and there [in Scrip-
ture], they twist them, as we have already said,
from a natural to a non-natural sense. In so
doing, they act like those who bring forward
any kind of hypothesis they fancy, and then en-
deavour to support ' them out of the poems of
Homer, so that the ignorant imagine that Homer
actually composed the verses bearing upon that
hypothesis, which has, in fact, been but newly
constructed ; and many others are led so far by
the regularly- formed sequence of the verses, as
to doubt whether Homer may not have com-
posed them. Of this kind^ is the following
passage, where one, describing Hercules as hav-
ing been sent by Eurystheus to the dog in the
infernal regions, does so by means of these
Homeric verses, — for there can be no objection
to our citing these by way of illustration, since
the same sort of attempt appears in both : —

" Thus saying, there sent forth from his house deeply
groaning." — Od., x. 76.

"The hero Hercules conversant with mighty deeds."
— Od., \\'\. 26.

Eurystheus, the son of Sthenelus, descended from
Perseus." — //., xix. 123.

" That he might bring from Erebus the dog of gloomy
Pluto." — //.,viii. 368.

"And he advanced like a mountain-bred lion confi-
dent of strength." — Od., vi. 130.

" Rapidly through the city, while all his friends fol-
lowed."— //., xxiv. 327.

" Both maidens, and youths, and much-enduring old
men."— a/., xi. 38.

" Mourning for him bitterly as one going forward to
death." — //., xxiv. 328.

" But Mercury and the blue-eyed Minerva conducted
him." — 0(/., xi. 626.

" For she knew the mind of her brother, how it la-
boured with grief." — //., ii. 409.

Now, what simple-minded man, I ask, would not
be led away by such verses as these to think that
Homer actually framed them so with reference
to the subject indicated? But he who is ac-
quainted with the Homeric writings will recognise
the verses indeed, but not the subject to which
they are applied, as knowing that some of them
were spoken of Ulysses, others of Hercules him-
self, others still of Priam, and others again of
Menelaus and Agamemnon. But if he takes
them and restores each of them to its proper
position, he at once destroys the narrative in
question. In like manner he also who retains

' It is difficult to give an exact rendering of tJif\eTav in this pas-
sage; the old I.at. version translates it by meditari, which Massuet
proposes to render " skilfully to fit."

^ Tertullian refers {Pr<escrif>. Hier.) to those Homeric centos of
which a specimen follows. We have given each line as it stands in
the original: the text followed by Irena:us differs slightly from the
received text.

unchangeable ^ in his heart the rule of the truth
which he received by means of baptism, will
doubtless recognise the names, the expressions,
and the parables taken from the Scriptures, but
will by no means acknowledge the blasphemous
use which these men make of them. For, though
he will acknowledge the gems, he will certainly
not receive the fox instead of the likeness of the
king. But when he has restored every one of
the expressions quoted to its proper position, and
has fitted it to the body of the truth, he will lay
bare, and prove to be without any foundation,
the figment of these heretics.

5 . But since what may prove a finishing-stroke *
to this exhibition is wanting, so that any one, on
following out their farce to the end, may then at
once append an argument which shall overthrow
it, we have judged it well to point out, first of
all, in what respects the very fathers of this fable
differ among themselves, as if they were inspired
by different spirits of error. For this very fact
forms an a p)-iori proof that the truth proclaimed
by the Church is immoveable, 5 and that the theo-
ries of these men are but a tissue of falsehoods.

CHAP. X. UNITY OF THE FAFTH OF THE CHURCH

THROUGHOUT THE WHOLE WORLD.

I. The Church, though dispersed throughout
the whole world, even to the ends of the earth,
has received from the apostles and their disciples
this faith : [She believes] in one God, the Father
Almighty, Maker of heaven, and earth, and the
sea, and all things that are in them ; and in one
Christ Jesus, the Son of God, who became incar-
nate for our salvation ; and in the Holy Spirit,
who proclaimed through the prophets the dispen-
sations ^ of God, and the advents, and the birth
from a virgin, and the passion, and the resurrec-
tion from the dead, and the ascension into heaven
in the flesh of the beloved Christ Jesus, our Lord,
and His [future] manifestation from heaven in
the glory of the Father " to gather all things in
one," 7 and to raise up anew all flesh of the
whole human race, in order that to Christ Jesus,
our Lord, and God, and Saviour, and King, ac-
cording to the will of the invisible Father, "every
knee should bow, of things in heaven, and things
in earth, and things under the earth, and that
every tongue should confess " '' to Him, and that
He should execute just judgment towards all ;
that He may send "spiritual wickednesses," ^ and

3 Literally, " immoveable in himself," the word a.KK\.VT\ being used
with an apparent reference to the original meaning of /cavofa, a build-
er's rule.

< The meaning of the word diroAvTpaxri? here is not easily deter-
mined ; but it is probably a scenic term equivalent to owoAvtris, and ,
may be rendered as above.

5 [The Creed, in the sublime simplicity of its fundamental articles,
is est.ablished; that is, by the impossibility of framing anything to
take their place.]

6 "Of God " is added from the old Latin.

7 Eph. i. 10.

' Phil. ii. 10, II.
9 Eph. vi. 12.

IREN^US AGAINST HERESIES.

33^

the angels who transgressed and became apos-
tates, together with the ungodly, and unrighteous,
and wicked, and profane among men, into ever-
lasting fire ; but may, in the exercise of His
grace, confer immortality on the righteous, and
holy, and those who have kept His command-
ments, and have persevered in His love, some
from the beginning [of their Christian course],
and others from [the date of] their repentance,
and may surround them with everlasting glory.

2. As I have already observed, the Church,
having received this preaching and this faith,
although scattered throughout the whole world,
yet, as if occupying but one house, carefully
preser^'es it. She also believes these points [of
doctrine] just as if she had but one soul, and
one and the same heart, and she proclaims them,
and teaches them, and hands them down, with
perfect harmony, as if she possessed only one
mouth. For, although the languages of the
world are dissimilar, yet the import of the tra-
dition is one and the same. For the Churches
which have been planted in Germany do not
believe or hand down anything different, nor do
those in Spain, nor those in Gaul, nor those in
the East, nor those in Egypt, nor those in Libya,
nor those which have been established in the cen-
tral regions ' of the world. But as the sun, that
creature of God, is one and the same throughout
the whole world, so also the preaching of the
truth shineth everywhere, and enlightens all men
that are willing to come to a knowledge of the
truth. Nor will any one of the rulers in the
Churches, however highly gifted he may be in
pomr. of eloquence, teach doctrines different
from these (for no one is greater than the Mas-
ter) ; nor, on the other hand, will he who is de-
ficient in power of expression inflict injury on
the tradition. For the faith being ever one and
the same, neither does one who is able at great
length to discourse regarding it, make any addi-
tion to it, nor does one, who can say but little,
diminish it.

3. It does not follow because men are en-
dowed with greater and less degrees of intelli-
gence, that they should therefore change the
subject-matter [of the faith] itself, and should
conceive of some other God besides Him who is
the Framer, Maker, and Preserver of this uni-
verse, (as if He were not sufficient ^ for them),
or of another Christ, or another Only-begotten.
But the fact referred to simply implies this, that
one may [more accurately than another] bring
out the meaning of those things which have been
spoken in parables, and accommodate them to
the general scheme of the faith ; and explain [with

' Probably referring to the Churches in Palestine.

^ The text here is apKOvixevovi; toutous, which is n^anifestly cor-
rupt. Various emendations have been proposed : we prefer reading
apKovfievoi toutois, and have translated accordingly.

special clearness] the operation and dispensation
of God connected with human salvation ; and
show that God manifested longsuffering in regard
to the apostasy of the angels who transgressed,
as also with respect to the disobedience of men ;
and set forth why it is that one and the same
God has made some things temporal and some
eternal, some heavenly and others earthly ; and
understand for what reason God, though invisi-
ble, manifested Himself to the prophets not
under one form, but differently to different in-
dividuals ; and show why it was that more cove-
nants than one were given to mankind ; and
teach what was the special character of each of
these covenants ; and search out for what reason
" God 3 hath concluded every man * in unbelief,
that He may have mercy upon all ; " and grate-
fully 5 describe on what account the Word of
God became flesh and suffered ; and relate why
the advent of the Son of God took place in these
last times, that is, in the end, rather than in the
beginning [of the world] ; and unfold what is
contained in the Scriptures concerning the e«d
[itself] , and things to come ; and not be silent
as to how it is that God has made the Gentiles,
whose salvation was despaired of, fellow-heirs,
and of the same body, and partakers with the
saints ; and discourse how it is that " this mortal
body shall put on immortality, and this corrupt-
ible shall put on incorruption ; " ^ and proclaim
in what sense [God] says, "That is a people
who was not a people ; and she is beloved who
was not beloved ; " ^ and in what sense He says
that " more are the children of her that was
desolate, than of her who possessed a hus-
band." ^ For in reference to these points, and
others of a like nature, the apostle exclaims :
" Oh ! the depth of the riches both of the wis-
dom and knowledge of God ; how unsearchable
are His judgments, and His ways past finding
out ! " 9 But [the superior skill spoken of] is
not found in this, that any one should, beyond
the Creator and Framer [of the world], con-
ceive of the Enthymesis of an erring ^on, their
mother and his, and should thus proceed to such
a pitch of blasphemy ; nor does it consist in this,
that he should again falsely imagine, as being
above this [fancied being], a Pleroma at one
time supposed to contain thirty, and at another
time an innumerable tribe of .'Eons, as these
teachers who are destitute of truly divine wis-
dom maintain ; while the Catholic Church pos-

3 Rom. xi. 32.

* Irenaeus here reads navTa instead ofiravra^, as in Text. Rec. of
New Testament.

s euxapio-Teii' — this word has been deemed corrupt, as it certainly
appears out of keeping with the other verbs; but it may be rendered
as above.

6 I Cor. XV. 54.

7 Hos. ii. 23; Rom. ix. 2$.

8 Isa. liv. I ; Gal. iv. 27.

9 Rom. xi. 33.

332

IREN^US AGAINST HERESIES.

sesses one and the same faith throughout the
whole world, as we have already said.

CHAP. XI. — THE OPINIONS OF VALENTINUS, WITH
THOSE OF HIS DISCIPLES AND OTHERS.

I. Let us now look at the inconsistent opinions
of those heretics (for there are some two or three
of them), how they do not agree in treating the
same points, but alike, in things and names, set
forth opinions mutually discordant. The first ' of
them, Valentinus, who adapted the principles
of the heresy called "Gnostic" to the peculiar
character of his own school, taught as follows :
He maintained that there is a certain Dyad (two-
fold being), who is inexpressible by any name,
of whom one part should be called Arrhetus
(unspeakable), and the other Sige (silence).
But of this Dyad a second was produced, one
part of whom he names Pater, and the other
Aletheia. From this Tetrad, again, arose Logos
and Zoe, Anthropos and Ecclesia. These con-
stitute the primary Ogdoad. He next states
that from Logos and Zoe ten powers were pro-
duced, as we have before mentioned. But from
Anthropos and Ecclesia proceeded twelve, one
of which separating from the rest, and falling
from its original condition, produced the rest ^ of
the universe. He also supposed two beings
of the name of Horos, the one of whom has his
place between Bythus and the rest of the Pleroma,
and divides the created ^'Eons from the uncreated
Father, while the other separates their mother
from the Pleroma. Christ also was not produced
from the ^ons within the Pleroma, but was
brought forth by the mother who had been ex-
cluded from it, in virtue of her remembrance of
better things, but not without a kind of shadow.
He, indeed, as being masculine, having severed
the shadow from himself, returned to the Plero-
ma ; but his mother being left with the shadow,
and deprived of her spiritual substance, brought
forth another son, namely, the Demiurge, whom
he also styles the supreme ruler of all those
things which are subject to him. He also asserts
that, along with the Demiurge, there was pro-
duced a left-hand power, in which particular he
agrees with those falsely called Gnostics, of whom
to we have yet to speak. Sometimes, again, he
maintains that Jesus was produced from him
who was separated from their mother, and united
to the rest, that is, from Theletus, sometimes as
springing from him who returned into the Plero-
ma, that is, from Christ ; and at other times still
as derived from Anthropos and Ecclesia. And
he declares that the Holy Spirit was produced by

' That is, the first of the two or three here referred to, not the first
of the Cinostic teachers, as some have imagined. [ Ihe Gnosticism of
cne aRc may be essentially the same in spirit as the Agnosticism
of another.]

* Viz., all outside of the Pleroma.

Aletheia ' for the inspection and fructification of
the .^ons, by entering invisibly into them, and
that, in this way, the Mon?> brought forth the
plants of truth.

2. Secundus again affirms that the primary
Ogdoad consists of a right hand and a left hand
Tetrad, and teaches that the one of these is
called light, and the other darkness. But he
maintains that the power which separated from
the rest, and fell away, did not proceed directly
from the thirty .^ons, but from their fruits.

3. There is another,'* who is a renowned
teacher among them, and who, struggling to
reach something more sublime, and to attain
to a kind of higher knowledge, has explained the
primary Tetrad as follows : There is [he says] a
certain Proarche who existed before all things,
surpassing all thought, speech, and nomenclature,
whom I call Monotes (unity). Together with
this Monotes there exists a power, which again I
term Henotes (oneness). This Henotes and
Monotes, being one, produced, yet not so as
to bring forth [apart from themsehes, as an
emanation] the beginning of all things, an intelli-
gent, unbegotten, and invisible being, which be-
ginning language terms " Monad." \\'ith this
Monad there co-exists a power of the same es-
sence, which again I term Hen (One). These
powers then — Monotes, and Henotes, and
Monas, and Hen — produced the remaining
company of the ^ons.

4. lu, lu ! Pheu, Pheu ! — for well may we
utter these tragic exclamations at such a pitch of
audacity in the coining of names as he has
displayed without a blush, in devising a nomen-
clature for his system of falsehood. For when he
declares : There is a certain Proarche before all
things, surpassing all thought, whom I call Mono-
tes ; and again, with this Monotes there co-exists
a power which I also call Henotes, — it is most
manifest that he confesses the things which have
been said to be his own invention, and that he
himself has given names to his scheme of
things, which had never been previously sug-
gested by any other. It is manifest also, that he
himself is the one who has had sufficient auda-
city to coin these names ; so that, unless he had
appeared in the world, the truth would still have
been destitute of a name. But, in that case,
nothing hinders any other, in dealing with the
same subject, to affix names after such a fashion
as the following : There s is a certain Proarche,
royal, surpassing all thought, a power existing
before every other substance, and extended into
space in every direction. But along with it there
exists a power which I term a Goun/ ; antl along

3 Corrected from Ecclesia in the text.

* Some have supposed that the name of this teacher was Efiifi/ia-
nes, and that the old Latin mistakenly translates this by ciarus ;
others think that Colorbasus is the teacher in question.

s The Greek text is wanting till the end of this section.

IREN^US AGAINST HERESIES.

333

with this Gourd there exists a power which again
I term Utter- Emptiness. This Gourd and Emp-
tiness, since they are one, produced (and yet did
not simply produce, so as to be apart from them-
selves) a fruit, everywhere visible, eatable, and
delicious, which fruit-language calls a Cucumber.
Along with this Cucumber exists a power of
the same essence, which again I call a Melon.
These powers, the Gourd, Utter- Emptiness, the
Cucumber, and the Melon, brought forth the
remaining multitude of the delirious melons of
Valentinus.' For if it is fitting that that lan-
guage which is used respecting the universe be
transformed to the primary Tetrad, and if any
one may assign names at his pleasure, who shall
prevent us from adopting these names, as being
much more credible [than the others], as well
as in general use, and understood by all ?

5. Others still, however, have called their pri-
mary and first-begotten Ogdoad by the follow-
ing names : first, Proarche ; then Anennoetos ;
thirdly, Arrhetos ; and fourthly, Aoratos. Then,
from the first, Proarche, there was produced, in
the first and fifth place, Arche ; from Anennoe-
tos, in the second and sixth place, Acataleptos ;
from Arrhetos, in the third and seventh place,
Anonomastos ; and from Aoratos, in the fourth
and eighth place, Agennetos. This is the Ple-
roma of the first Ogdoad. They maintain that
these powers were anterior to Bythus and Sige,
that they may appear more perfect than the per-
fect, and more knowing than the very Gnostics !
To these persons one may justly exclaim : " O
ye trifling sophists ! " since, even respecting
Bythus himself, there are among them many and
discordant opinions. For some declare him to
be without a consort, and neither male nor fe-
male, and, in fact, nothing at all \ while ^thers
affirm him to be masculo-feminine, assigning to
him the nature of a hermaphrodite ; others, again,
allot Sige to him as a spouse, that thus may be
formed the first conjunction.

CHAP. XII. — THE DOCTRINES OF THE FOLLOWERS
OF PTOLEMY AND COLORBASUS.

I . But the followers of Ptolemy say ^ that he
[Bythos] has two consorts, which they also name
Diatheses (affections), viz., Ennoea.and Thelesis.
For, as they afiirm, he first conceived the thought
of producing something, and then willed to that
effect. Wherefore, again, these two affections,
or powers, Ennoea and Thelesis, having inter-
course, as it were, between themselves, the pro-
duction of Monogenes and Aletheia took place
according to conjunction. These two came forth

' [i Kings xviii. 27. " It came to pass that Elijah mocked
them, etc. This reductio ad absurdum of our author is singu-
larly applicable to certain forms of what is called " Modern Thought."]

- We here follow the Greek as preserved by Hippolytus {Phil-
fioph., vi. 38). The text followed by Epiphanius ( Har., xxxiii. i)
«iof s not so well agree with the Latin.

as types and images of the two affections of the
Father, — visible representations of those that
were invisible, — Nous (i.e., Monogenes) of
Thelesis, and Aletheia of Ennoea, and accord-
ingly the image resulting from Thelesis was mas-
culine,^ while that from Ennoea was feminine.
Thus Thelesis (will) became, as it were, a faculty
of Ennoea (thought). For Ennoea continually
yearned after offspring ; but she could not of
herself bring forth that which she desired. But
when the power of Thelesis (the faculty of will)
came upon her, then she brought forth that on
which she had brooded.

2. These fancied beings'* (like the Jove of
Homer, who is represented s as passing an anx-
ious sleepless night in devising plans for honour-
ing Achilles and destroying numbers of the
Greeks) will not appear to you, my dear friend,
to be possessed of greater knowledge than He
who is the God of the universe. He, as soon
as He thinks, also performs what He has willed ;
and as soon as He wills, also thinks that which
He has willed ; then thinking when He wills,
and then willing when He thinks, since He is all
thought, [all will, all mind, all light,] '' all eye,
all ear, the one entire fountain of all good things.

3. Those of them, however, who are deemed
more skilful than the persons who have just been
mentioned, say that the first Ogdoad was not
produced gradually, so that one ^on was sent
forth by another, but that all 7 the ^'Eons were
brought into existence at once by Propator and
his Ennoea. He (Colorbasus) affirms this as
confidently as if he had assisted at their birth.
Accordingly, he and his followers maintain that
Anthropos and Ecclesia were not produced,^ as
others hold, from Logos and Zoe ; but, on the
contrary. Logos and Zoe from Anthropos and
Ecclesia. But they express this in another form,
as follows : When the Propator conceived the
thought of producing something, he received the
name of Father. But because what he did pro-
duce was true, it was named Aletheia. Again,
when he wished to reveal himself, this was
termed Anthropos. Finally, when he produced
those whom he had previously thought of, these
were named Ecclesia. Anthropos, by speaking,
formed Logos : this is the first-born son. But
Zoe followed upon Logos; and thus the first
Ogdoad was completed.

4. They have much contention also among
themselves respecting the Saviour. For some

3 The text is here hopelessly corrupt; but the general meaning
seems to be that given above.

4 This sentence exists only in the Latin version, and we can give
only a free translation.

5 Iliad, ii. i, etc. • . , i

6 These words are found in Epiphanius, but omitted in the old
Latin version. The Latin gives " sense" instead of " light."

^ The text is here very uncertain. Some propose to read six
jEons instead of a//.

8 Here again the text is corrupt and obscure. We have followed
what seems the most probable emendation.

334

IREN^US AGAINST HERESIES.

maintain that he was formed out of all ; where-
fore also he was called Eudocetos, because the
whole Pleroma was well pleased through him to
glorify the Father. But others assert that he was
produced from those ten ^2ons alone who sprung
from Logos and Zoe, and that on this account he
was called Logos and Zoe, thus preserving the
ancestral names." Others, again, affirm that he
had his being from those twelve ^-Eons who were
the offspring of Anthropos and Ecclesia ; and
on this account he acknowledges himself the
Son of man, as being a descendant of Anthropos.
Others still, assert that he was produced by
Christ and the Holy Spirit, who were brought
forth for the security of the Pleroma ; and that
on this account he was called Christ, thus pre-
serving the appellation of the Father, by whom
he was produced. And there are yet others
among them who declare that the Propator of
the whole, Proarche, and Proanennoetos is called
Anthropos ; and that this is the great and ab-
struse mystery, namely, that the Power which is
above all others, and contains all in his embrace,
is termed Anthropos ; hence does the Saviour
style himself the " Son of man."

CHAP. XIII. THE DECEITFUL ARTS AND NEFARI-
OUS PRACTICES OF MARCUS.

1. But^ there is another among these heretics,
Marcus by name, who boasts himself as having
improved upon his master. He is a perfect adept
in magical impostures, and by this means draw-
ing away a great number of men, and not a few
women, he has induced them to join themselves
to him, as to one who is possessed of the greatest
knowledge and perfection, and who has received
the highest power from the invisible and ineffable
regions above. Thus it appears as if he really
were the precursor of Antichrist. For, joining
the bufifooneries of Anaxilaus ^ to the craftiness of
the magi, as they are called, he is regarded by his
senseless and cracked-brain followers as working
miracles by these means.

2. Pretending ■♦ to consecrate cui)s mixed with
wine, and protracting to great length the word of
invocation, he contrives to give them a purple and
reddish colour, so that Charis,5 who is one of those
that are superior to all things, should be thought
to drop her own blood into that cup through
means of his invocation, and that thus those who

■ Harvey justly remarks, that " one cause of perplexity in unravel-
ling the Valentinian scheme is the recurrence of similar names at
different points of the system, e )»., the Knthymesis of Sophia was
called Sophia and Spiritus; and Pater, Arche, Monogenes, Christus,
Anthropos, Ecclesia, were all of them terms of a double denomina-
tion."

^ The CJreek text of this section is preserved both by Epiphanius
{Hcrr., xxxiv. i) and by Hippolytus {/''Itilosoph.^ vi. 39, 40). Their
citations are somewhat discordant, and we therefore fallow the old
Latin version.

i Pliny, Hist. N'nt., xxxv. 15, etc.

•♦ Epii)hanius now gives the (Ireek text verbatim, to which, there-
fore, we return.

5 Probably referring to Sige, the consort of Bythus.

are present should be led to rejoice to taste of
that cup, in order that, by so doing, the Charis,
who is set forth by this magician, may also flow
into them. Again, handing mixed cups to the
women, he bids them consecrate these in his
presence. When this has been done, he himself
produces another cup of much larger size than
that which the deluded woman has consecrated,
and pouring from the smaller one consecrated by
the woman into that which has been brought for-
ward by himself, he at the same time pronounces
these words : " May that Charis who is before all
things, and who transcends all knowledge and
speech, fill thine inner man, and multiply in thee
her own knowledge, by sowing the grain of mus-
tard seed in thee as in good soil." Repeating
certain other like words, and thus goading on the
wretched woman [to madness], he then appears
a worker of wonders when the large cup is seen
to have been filled out of the small one, so as
even to overflow by what has been obtained from
it. By accomplishing several other similar things,
he has completely deceived many, and drawn
them away after him.

3. It appears probable enough that this man
possesses a demon as his familiar spirit, by means
of whom he seems able to prophesy,^ and also en-
ables as many as he counts worthy to be partakers
of his Charis themselves to prophesy. He devotes
himself especially to women, and those such as
are well-bred, and elegantly attired, and of great
wealth, whom he frequently seeks to draw after
him, by addressing them in such seductive words
as these : " I am eager to make thee a partaker
of my Charis, since the Father of all doth con-
tinually behold thy angel before His face. Now
the place of thy angel is among us : ^ it behoves
us to become one. Receive first from me and
by me [the gift of] Charis. Adorn thyself as a
bride who is expecting her bridegroom, that thou
mayest be what I am, and I what thou art. Es-
tablish the germ of light in thy nuptial chamber.
Receive from me a spouse, and become receptive
of him, while thou art received by him. Behold
Charis has descended upon thee ; open thy mouth
and prophesy." On the woman replying, " I have
never at any time prophesied, nor do I know how
to prophesy ; " then engaging, for the second
time, in certain invocations, so as to astound his
deluded victim, he says to her, " Open thy mouth,
speak whatsoe\er occurs to thee, and thou shalt
prophesy." She then, vainly puffed up and elated
by these words, and greatly excited in soul by the
expectation that it is herself who is to prophesy,
her heart beating violently [from emotion],
reaches the requisite pitch of audacity, and idly
as well as impudently utters some nonsense as it
happens to occur to her, such as might be ex-

f" [Comp. Acts xvi. 16.]

7 Literally, " the place of thy mightiness is in us."

IRENiEUS AGAINST HERESIES.

335

pected from one heated by an empty spirit.
(Referring to this, one superior to me has
observed, that the soul is both audacious and
impudent when heated with empty air.) Hence-
forth she reckons herself a prophetess, and ex-
presses her thanks to Marcus for having imparted
to her of his own Charis. She then makes the
effort to reward him, not only by the gift of her
possessions (in which way he has collected a very
large fortune), but also by yielding up to him
her person, desiring in every way to be united to
him, that she may become altogether one with
him.

4. But already some of the most faithful wo-
men, possessed of the fear of God, and not being
deceived (whom, nevertheless, he did his best
to seduce like the rest by bidding them proph-
esy), abhorring and execrating him, have with-
drawn from such a vile company of revellers.
This they have done, as being well aware that
the gift of prophecy is not conferred on men by
Marcus, the magician, but that only those to
whom God sends His grace from above possess
the divinely-bestowed power of prophesying ;
and then they speak where and when God pleases,
and not when Marcus orders them to do so. For
that which commands is greater and of higher
authority than that which is commanded, inas-
much as the former rules, while the latter is in
a state of subjection. If, then, Marcus, or any
one else, does command, — as these are accus-
tomed continually at their feasts to play at draw-
ing lots, and [in accordance with the lot] to
command one another to prophesy, giving forth
as oracles what is in harmony with their own
desires, — it will follow that he who commands
is greater and of higher authority than the pro-
phetic spirit, though he is but a man, which is
impossible. But such spirits as are commanded
by these men, and speak when they desire it,
are earthly and weak, audacious and impudent,
sent forth by Satan for the seduction and perdi-
tion of those who do not hold fast that well-
compacted faith which they received at first
through the Church.

5. Moreover, that this Marcus compounds
philters and love-potions, in order to insult the
persons of some of these women, if not of all,
those of them who have returned to the Church
of God — a thing which frequently occurs —
have acknowledged, confessing, too, that they
have been defiled by him, and that they were
filled with a burning passion towards him. A sad
example of this occurred in the case of a certain
Asiatic, one of our deacons, who had received
him (Marcus) into his house. His wife, a wo-
man of remarkable beauty, fell a victim both in
mind and body to this magician, and, for a long
time, travelled about with him. At last, when,
with no small difficulty, the brethren had con-

verted her, she spent her whole time in the ex-
ercise of public confession,' weeping over and
lamenting the defilement which she had received
from this magician.

6. Some of his disciples, too, addicting them-
selves ^ to the same practices, have deceived
many silly women, and defiled them. They pro-
claim themselves as being " perfect," so that no
one can be compared to them with respect to
the immensity of their knowledge, nor even were
you to mention Paul or Peter, or any other of
the apostles. They assert that they themselves
know more than all others, and that they alone
have imbibed the greatness of the knowledge of
that power which is unspeakable. They also
maintain that they have attained to a height
above all power, and that therefore they are free
in every respect to act as they please, having no
one to fear in anything. For they affirm, that
because of the " Redemption " ^ it has come to
pass that they can neither be apprehended, nor
even seen by the judge. But even if he should
happen to lay hold upon them, then they might
simply repeat these words, while standing in his
presence along with the " Redemption : " " O
thou, who sittest beside God,-* and the mystical,
eternal Sige, thou through whom the angels
(mightiness), who continually behold the face of
the Father, having thee as their guide and intro-
ducer, do derive their forms 5 from above, which
she in the greatness of her daring inspiring with
mind on account of the goodness of the Propa-
tor, produced us as their images, having her
mind then intent upon the things above, as in a
dream, — behold, the judge is at hand, and the
crier orders me to make my defence. But do
thou, as being acquainted with the affairs of
both, present the cause of both of us to the
judge, inasmuch as it is in reahty but one cause." ^
Now, as soon as the Mother hears these words,
she puts the Homeric 7 helmet of Pluto upon
them, so that they may invisibly escape the judge.
And then she immediately catches them up, con-
ducts them into the bridal chamber, and hands
them over to their consorts.

' [Note this manner of primitive " confession ; " and see Bingham,
Antiguiti'es, book xv. cap. 8.]

2 We here follow the rendering of Billius, " in iisdem stiidiis ver-
santes." Others adhere to the received text, and translate irepin-oAi-
^ovTe? " going about idly."

3 Grabe is of opinion that reference is made in this term to an im-
precatory formula in use among the Marcosians, analogous to the
form of thanksgiving employed night and morning by the Jews for
tfieir redemption from Egypt. Harvey refers the word to the second
i)aptism practised among these and other heretics, by which it was
supposed they were removed from the cognizance of the Demiurge,
who is styled the " judge " in the close of the above sentence.

■* That is, Sophia, of whom Achamoth, afterwards referred to, was
the emanation.

5 The angels accompanying Soter were the consorts of spiritual
Gnostics, to whom they were restored after death.

'i The syntax in this long sentence is very confused, but the mean-
ing is tolerably plain. The gist of it it, that these Gnostics, as being
the spiritual seed, claimed a consubstantiality with Achamoth, and
consequently escaped from the material Demiurge, and attained at
last to the Pleroma.

' Rendering the wearer invisible. See //., v. 844.

33^

IREN.EUS AGAINST HERESIES.

7, Such are the words and deeds by which,
in our own district of the Rhone, they have de-
luded many women, who have their consciences
seared as with a hot iron." Some of them, in-
deed, make a pubHc confession of their sins ;
but others of them are ashamed to do this, and
in a tacit kind of way, despairing of [attaining
to] the hfe of God, have, some of them, aposta-
tized altogether ; while others hesitate between
the two courses, and incur that which is implied
in the proverb, " neither without nor within ; "
possessing this as the fruit from the seed of the
children of knowledge.

CHAP. XIV. THE VARIOUS HYPOTHESES OF MARCUS

AND OTHERS. THEORIES RESPECTING LETTERS
AND SYLLABLES.

I . This Marcus ^ then, declaring that he alone
was the matrix and receptacle of the Sige of
Colorbasus, inasmuch as he was only-begotten,
has brought to the birth in some such way as
follows that which was committed to him of the
defective Enthymesis. He declares that the
infinitely exalted Tetrad descended upon him
from the invisible and indescribable places in
the form of a woman (for the world could not
have borne it coming in its male form), and ex-
pounded to him alone its own nature, and the
origin of all things, which it had never before
revealed to any one either of gods or men. This
was done in the following terms : When first the
unoriginated, inconceivable Father, who is with-
out material substance, ^ and is neither male nor
female, willed to bring forth that which is ineffa-
ble to Him, and to endow with form that which
is invisible. He opened His mouth, and sent
forth the Word similar to Himself, who, standing
near, showed Him what He Himself was, inas-
much as He had been manifested in the form
of that which was invisible. Moreover, the pro-
nunciation of His name took place as follows :
— He sj)ake the first word of it, which was the
beginning •* [of all the rest], and that utterance
consisted of four letters. He added the second,
and this also consisted of four letters. Next He
uttered the third, and this again embraced ten
letters. Finally, He pronounced the fourth,

' 2 Tim. iit. 6.

' This sentence has completely baffled all the critics. [Its banter,
or mock gravity, has not been self-evident.] We cannot enter
upon the wide field of discussion which it has opened up, but
would simply state that Irena;us here seems to us, as often, to be
playing upon the terms which were in common use among these
heretics. Marcus probably received his system from Colorbasus,
and is here declared, by the use of that jargon which Irenseus means
to ridicule while so employing it, to have proceeded to develop it in
the way described.

3 Such appears to be the meaning of a.vova-i.o'; in this passage.
The meaning of ovrrca fluctuated for a time in the early Church, and
was sometimes used to denote material substance, instead of its usual
significance of being.

* The old Latin preserves opxn untranslated, implying that this
was the first word which the Father spoke. Some modern editors
adopt this view, while others hold the meaning simply to be, as given
above, that that first sound which the Father uttered was the origin
»f all the rest.

which was composed of twelve letters. Thus
took place the enunciation of the whole name,
consisting of thirty letters, and four distinct ut-
terances. Each of these elements has its own
peculiar letters, and character, and pronuncia-
tion, and forms, and images, and there is not
one of them that perceives the shape of that
[utterance] of which it is an element. Neither
does any one know s itself, nor is it acquainted
with the pronunciation of its neighbour, but each
one imagines that by its own utterance it does
in fact name the whole. For while every one
of them is a part of the whole, it imagines its
own sound to be the whole name, and does not
leave off sounding until, by its own utterance, it
has reached the last letter of each of the ele-
ments. This teacher declares that the restitu-
tion of all things will take place, when all these,
mixing into one letter, shall utter one and the
same sound. He imagines that the emblem of
this utterance is found in Amen, which we pro-
nounce in concert.^ The diverse sounds (he
adds) are those which give form to that ^^on who
is without material substance and unbegotten,
and these, again, are the forms which the Lord
has called angels, who continually behold the
face of the Father.^

2. Those names of the elements which may
be told, and are common, he has called ./4ionj,
and words, and roots, and seeds, and fulnesses,
and fruits. He asserts that each of these, and
all that is peculiar to every one of them, is to be
understood as contained in the name Ecclesia.
Of these elements, the last letter of the last one
uttered its voice, and this sound ^ going forth
generated its own elements after the image of
the [other] elements, by which he affirms, that
both the things here below were arranged into
the order they occupy, and those that preceded
them were called into existence. He also main-
tains that the letter itself, the sound of which
followed that sound below, was received up again
by the syllable to which it belonged, in order to
the completion of the whole, but that the sound
remained below as if cast outside. But the ele-
ment itself from which the letter with its special
pronunciation descended to that below, he affirms
to consist of thirty letters, while each of these
letters, again, contains other letters in itself, by
means of which the name of the letter is ex-
pressed. And thus, again, others are named by
other letters, and others still by others, so that
the multitude of letters swells out into infinitude.
You may more clearly understand what I mean
by the following example : — The word Delta con-

5 The letters are here confounded with the iEons, which they rep-
resented.

*> [i Cor. xiv. 16.]

7 Matt, xviii. 10.

8 By this Achamoth is denoted, who was said to give rise 10 the
material elements, after the image of the Divine.

IREN^US AGAINST HERESIES.

337

tains five letters, viz., D, E, L, T, A : these letters,
again, are written by other letters,' and others
still by others. If, then, the entire composition
of the word Delta [when thus analyzed] runs
out into infinitude, letters continually generating
other letters, and following one another in con-
stant succession, how much vaster than that
[one] word is the [entire] ocean of letters ! And
if even one letter be thus infinite, just consider
the immensity of the letters in the entire name,
out of which the Sige of Marcus has taught us
the Propator is composed. For which reason
the Father, knowing the incomprehensibleness
of His own nature, assigned to the elements,
which He also terms ^ons, [the power] of each
one uttering its own enunciation, because no one
of them was capable by itself of uttering the
whole.

3. Moreover, the Tetrad, explaining these
things to hirn more fully, said : — I wish to show
thee Aletheia (Truth) herself; for I have brought
her do^vn from the dwellings above, that thou
mayest see her without a veil, and understand
her beauty — that thou mayest also hear her
speaking, and admire her wisdom. Behold, then,
her head on high, Alpha and Omega ; her neck.
Beta and Psi ; her shoulders with her hands.
Gamma and Chi ; her breast. Delta and Phi ;
her diaphragm, Epsilon and Upsilon ; her back,
Zeta and Tan ; her belly, Eta and Sigma ; her
thighs, Theta and Rho ; her knees, Iota and
Pi ; her legs. Kappa and Omicroti ; her ancles.
Lambda and Xi ; her feet, Mu and A//. Such
is the body of Truth, according to this ma-
gician, such the figure of the element, such the
character of the letter. And he calls this ele-
ment Anthropos (Man), and says that is the
fountain of all speech, and the beginning of all
sound, and the expression of all that is unspeak-
able, and the mouth of the silent Sige. This
indeed is the body of Truth. But do thou, ele-
vating the thoughts of thy mind on high, listen
from the mouth of Truth to the self-begotten
Word, who is also the dispenser of the bounty
of the Father.

4. When she (the Tetrad) had spoken these
things, Aletheia looked at him, opened her mouth,
and uttered a word. That word was a name, and
the name was this one which we do know and
speak of, viz., Christ Jesus. When she had ut-
tered this name, she at once relapsed into silence.
And as Marcus waited in the expectation that
she would say something more, the Tetrad again
came forward and said, " Thou hast reckoned as
contemptible that word which thou hast heard
from the mouth of Aletheia. This which thou
knowest and seemest to possess, is not an an-
cient name. For thou possessest the sound of

I That is, their names are spelt by other letters.

it merely, whilst thou art ignorant of its power.
For Jesus ('Ir/o-ofi?) is a name arithmetically^
symbolical, consisting of six letters, and is
known by all those that belong to the called.
But that which is among the yEons of the Pleroma
consists of many parts, and is of another form
and shape, and is known by those [angels] who
are joined in affinity with Him, and whose
figures (mightinesses) are always present with
Him.

5 . Kjiow, then, that the four-and-twenty letters
which you possess are symbolical emanations of
the three powers that contain the entire number
of the elements above. For you are to reckon
thus — that the nine mute ^ letters are [the
images] of Pater and Aletheia, because they are
without voice, that is, of such a nature as cannot
be uttered or pronounced. But the semi- vowels ^
represent Logos and Zoe, because they are, as it
were, midway between the consonants and the
vowels, partaking 5 of the nature of both. The
vowels, again, are representative of Anthropos
and Ecclesia, inasmuch as a voice proceeding
from Anthropos gave being to them all ; for the
sound of the voice imparted to them form.
Thus, then, Logos and Zoe possess eight [of
these letters] ; Anthropos and Ecclesia seven ;
and Pater and Aletheia nine. But since the
number allotted to each was unequal. He who
existed in the Father came down, having been
specially sent by Him from whom He was sepa-
rated, for the rectification of what had taken place,
that the unity of the Pleromas, being endowed
with equality, might develop in all that one
power which flows from all. Thus that division
which had only seven letters, received the power
of eight,*^ and the three sets were rendered alike
in point of number, all becoming Ogdoads ;
which three, when brought together, constitute the
number four-and-twenty. The three elements,
too (which he declares to exist in conjunction
with three powers,'' and thus form the six from
which have flowed the twenty-four letters), being
quadrupled by the word of the ineffable Tetrad,
give rise to the same number with them ; and
these elements he maintains to belong to Him
who cannot be named. These, again, were en-
dowed by the three powers with a resemblance
to Him who is invisible. And he says that those
letters which we call double * are the images of

2 The old Latin version renders eTrtVijuoi', insigne, illustrious,
but there seems to be a reference to the Valentinian notion of the
mystic number of 888 formed (10+8+200+70+400+200) by the nu-
merical value of the letters in the word 'lijaoOs.

3 The mutes are ir, <c, t, 3, 7, 5, <^, x> *•

4 The semi-vowels are A, m, v, p, <t, ^, (, ip- _

5 It seems scarcely possible to give a more definite rendering of
this clause: it may be literally translated thus: "And because they
receive the outflow of those above, but the turning back again of those
below."

6 The ninth letter being taken from the mutes and added to the
semi-vowels, an equal division of the twenty-four was thus secured.

7 Viz., Pater, Athropos, and Logos.

8 yiz.,i, (, <p = Si, KS, ir«.

338

IREN^US AGAINST HERESIES.

the images of these elements ; and if these be
added to the four-and-twenty letters, by the force
of analogy they form the number thirty.

6. He asserts that the fruit of this arrange-
ment and analogy has been manifested in the
Hkeness of an image, namely. Him who, after
six days, ascended ' into the mountain along
with three others, and then became one of six
(the sixth), ^ in which character He descended,
and was contained in the Hebdomad, since He
was the illustrious Ogdoad,^ and contained in
Himself the entire number of the elements,
which the descent of the dove (who is Alpha
and Omega) made clearly manifest, when He
came to be baptized ; for the number of the
dove is eight hundred and one.'' And for this
reason did Moses declare that man was formed
on the sixth day ; and then, again, according to
arrangement, it was on the sixth day, which is
the preparation, that the last man appeared, for
the regeneration of the first. Of this arrange-
ment, both the beginning and the end were
formed at that sixth hour, at which He was
nailed to the tree. For that perfect being Nous,
knowing that the number six had the power
both of formation and regeneration, declared to
the children of light, that regeneration which
has been wrought out by Him who appeared as
the Episemon in regard to that number. Whence
also he declares it is that the double letters 5
contain the Episemon number ; for this Epise-
mon, when joined to the twenty-four elements,
completed the name of thirty letters.

7. He employed as his instrument, as the Sige
of Marcus declares, the power of seven letters,^
in order that the fruit of the independent will
[of Achamoth] might be revealed. " Consider
this present Episemon,'" sh.Q says — " Him who
was formed after the [original] Episemon, as
being, as it were, divided or cut into two parts,
and remaining outside ; who, by His own power
and wisdom, through means of that which had
been produced by Himself, gave life to this
world, consisting of seven powers,^ after the
likeness of the power of the Hebdomad, and so
formed it, that it is the soul of everything visi-
ble. And He indeed uses this work Himself as
if it had been formed by His own free will ; but
the rest, as being images of what cannot be

7:.i
^ Moses and Elias being added to the company.

3 Referring to the word Xpeicrrd?, according to Harvey, who re-
marks, that " generally the Ogdoad was the receptacle of the spiritual
seed."

< The .'saviour, as Alpha and Omega, was symbolized by the dove,
the sum of the Greek numerals, tt, «, p, c, <r, t, e, p, a (Trepiarepa,
dove), being, like that of .\ and fi, 8oi.

5 That is, the letters ^, f , i^ all contain 9, whose value is six, and
which was called eVitrij/noi' by the Greeks.

* Referring to Aletheia, which, in Greek, contains seven let-
ters.

' By these seven powers arc meant ib*^ seven heavens (also called
angels) , formed by the Demiurge.

[fully] imitated, are subserv^ient to the Enthy-
mesis of the mother. And the first heaven in-
deed pronounces Alpha, the next to this Epsilon,
the third Eta, the fourth, which is also in the
midst of the seven, utters the sound of Iota,
the fifth Omicron, the sixth Upsilon, the seventh,
which is also the fourth from the middle, utters
the elegant Omega,''' — as the Sige of Marcus,
talking a deal of nonsense, but uttering no
word of truth, confidently asserts. "And these
powers," she adds, " being all simultaneously
clasped in each other's embrace, do sound out
the glory of Him by whom they were produced ;
and the glory of that sound is transmitted up-
wards to the Propator." She asserts, moreover,
that " the sound of this uttering of praise, having
been wafted to the earth, has become the Framer
and the Parent of those things which are on the
earth."

8. He instances, in proof of this, the case of in-
fants who have just been bom, the cry of whom,
as soon as they have issued from the womb, is
in accordance with the sound of every one of
these elements. As, then, he says, the seven
powers glorify the Word, so also does the com-
plaining soul of infants.^ For this reason, too,
David said : " Out of the mouth of babes and
sucklings Thou hast perfected praise ; " 9 and
again : " The heavens declare the glory of God." '°
Hence also it comes to pass, that when the soul
is involved in difficulties and distresses, for its
own relief it calls out, *' Oh " (n), in honour of
the letter in question," so that its cognate soul
above may recognise [its distress], and send
down to it relief.

9. Thus it is, that in regard to the whole
name,'^ which consists of thirty letters, and
Bythus, who receives his increase from the let-
ters of this [name], and, moreover, the body of
Aletheia, which is composed of twelve members,
each of which consists of two letters, and the
voice which she uttered without having spoken
at all, and in regard to the analysis of that name
which cannot be expressed in words, and the
soul of the world and of man, according as they
possess that arrangement, which is after the image
[of things above], he has uttered his nonsensi-
cal opinions. It remains that I relate how the
Tetrad showed him from the names a powe»
equal in number ; so that nothing, my friend,
which I have received as spoken by him, may
remain unknown to thee ; and thus thy request,
often proposed to me, may be fulfilled.

8 We here follow the text of Hippolytus: the ordinary text and
the old Latin read, " So does the soul of mfants, weeping and mourn-
ing over Marcus, deify him."

9 Ps. viii. 2.
'" Ps. xix. I.

" The text is here altogether uncertain: we have given the proba-
ble meaning.

'2 That is, the nam« of Soter, the perfect result of the whole Ple-
roma.

IREN^US AGAINST HERESIES.

339

CHAP. XV. SIGE RELATES TO MARCUS THE GEN-
ERATION OF THE TWENTY- FOUR ELEMENTS AND
OF JESUS. EXPOSURE OF THESE ABSURDITIES.

I. The all-wise Sige then announced the pro-
duction of the four-and-twenty elements to him
as follows : — Along with Monotes there co-
existed Henotes, from which sprang two produc-
tions, as we have remarked above, Monas and
Hen, which, added to the other two, make four,
for twice two are four. And again, two and four,
when added together, exhibit the number six.
And further, these six being quadrupled, give
rise to the twenty-four forms. And the names
of the first Tetrad, which are understood to be
most holy, and not capable of being expressed
in words, are known by the Son alone, while the
father also knows what they are. The other
names which are to be uttered with respect, and
faith, and reverence, are, according to him, Arr-
hetos and Sige, Pater and Aletheia. Now the
entire number of this Tetrad amounts to four-and-
twenty letters ; for the name Arrhetos contains
in itself seven letters, Seige ' five. Pater five, and
Aletheia seven. If all these be added together
— twice five, and twice seven — they complete
the number twenty-four. In like manner, also,
the second Tetrad, Logos and Zoe, Anthropos
and Ecclesia, reveal the same number of ele-
ments. Moreover, that name of the Saviour
which may be pronounced, viz., Jesus ['Ir](rov<s'],
consists of six letters, but His unutterable name
comprises four-and-twenty letters. The name
Christ the Soti ^ (vio? X/oewrros) comprises
twelve letters, but that which is unpronounceable
in Christ contains thirty letters. And for this
reason he declares that He is A/pha and Omega,
that he may indicate the dove, inasmuch as that
bird has this number [in its name].

2. But Jesus, he affirms, has the following
unspeakable origin. From the mother of all
things, that is, the first Tetrad, there came forth
the second Tetrad, after the manner of a daugh-
ter; and thus an Ogdoad was formed, from
which, again, a Decad proceeded : thus was pro-
duced a Decad and an Ogdoad. The Decad,
then, being joined with the Ogdoad, and multi-
plying it ten times, gave rise to the number
eighty; and, again, multiplying eighty ten times,
produced the number eight hundred. Thus,
then, the whole number of the letters proceeding
from the Ogdoad [multiplied] into the Decad,
is eight hundred and eighty-eight.^ This is the
name of Jesus ; for this name, if you reckon up
the numerical value of the letters, amounts to
eight hundred and eighty-eight. Thus, then,

\ Manifestly to be so spelt here, as in the sequel Chreistus, for
Christus.

' The text is here altogether uncertain, and the meaning obscure.

3 The reading is exceedingly doubtful: some prefer the number
eighty-eight.

you have a clear statement of their opinion as to
the origin of the supercelestial Jesus. Where-
fore, also, the alphabet of the Greeks contains
eight Monads, eight Decads, and eight Heca-
tads4, which present the number eight hundred
and eighty-eight, that is, Jesus, who is formed of
all numbers ; and on this account He is called
Alpha and Omega, indicating His origin from
all. And, again, they put the matter thus : If
the first Tetrad be added up according to the
progression of number, the number ten appears.
For one, and two, and three, and four, when
added together, form ten ; and this, as they will
have it, is Jesus. Moreover, Chreistus, he says,
being a word of eight letters, indicates the first
Ogdoad, and this, when multiplied by ten, gives
birth to Jesus (888). And Christ the Son, he
says, is also spoken of, that is, the Duodecad.
For the name Son, (uto's) contains four letters,
and Christ (Chreistus) eight, which, being com-
bined, point out the greatness of the Duodecad.
But, he alleges, before the Episenion of this
name appeared, that is Jesus the Son, mankind
were involved in great ignorance and error.
But when this name of six letters was manifested
(the person bearing it clothing Himself in flesh,
that He might come under the apprehension of
man's senses, and having in Himself these six
and twenty- four letters), then, becoming ac-
quainted with Him, they ceased from their igno-
rance, and passed from death unto life, this name
serving as their guide to the Father of truth.s
For the Father of all had resolved to put an end
to ignorance, and to destroy death. But this
abolishing of ignorance was just the knowledge
of Him. And therefore that man (Anthropos)
was chosen according to His will, having been
formed after the image of the [corresponding]
power above.

3. As to the ^ons, they proceeded from the
Tetrad, and in that Tetrad were Anthropos and
Ecclesia, Logos and Zoe. The powers, then, he
declares, who emanated from these, generated
that Jesus who appeared upon the earth. The
angel Gabriel took the place of Logos, the Holy
Spirit that of Zoe, the Power of the Highest that
of Anthropos, while the Virgin pointed out the
place of Ecclesia. And thus, by a special dis-
pensation, there was generated by Him, through
Mary, that man, whom, as He passed through
the womb, the Father of all chose to [obtain]
the knowledge of Himself by means of the Word.
And on His coming to the water [of baptism],
there descended on Him, in the form of a dove.

♦ There were, as Harvey here observes, three extraneous charac-
ters introduced into the Greek alphabet for the sake of numeration —
the three episetna for 6, 90, and 900 respectively. The true alphabet,
then, as employed to denote number, included eight units, eight tens,
and eight hundreds.

5 Or, according to the Greek text, " being as the way to the
Father; " comp. John xiv. 6.

340

IREN^US AGAINST HERESIES.

that Being who had formerly ascended on high,
and completed the twelfth number, in whom
there existed the seed of those who were pro-
duced contemporaneously with Himself, and
who descended and ascended along with Him.
Moreover, he maintains that that power which
descended was the seed of the Father, which
had in itself both the Father and the Son, as
well as that power of Sige which is known by
means of them, but cannot be expressed in lan-
guage, and also all the yEons. And this was that
Spirit who spoke by the mouth of Jesus, and who
confessed that He was the son of Man as well as
revealed the Father, and who, having descended
into Jesus, was made one with Him. And he
says that the Saviour formed by special dispen-
sation did indeed destroy death, but that Christ
made known the Father.' He maintains, there-
fore, that Jesus is the name of that man formed
by a special dispensation, and that He was
formed after the likeness and form of that [heav-
enly] Anthropos, who was about to descend upon
Him. After He had received that /Eon, He
possessed Anthropos himself, and Logos himself,
and Pater, and Arrhetus, and Sige, and Aletheia,
and Ecclesia, and Zoe.

4. Such ravings, we may now well say, go be-
yond In, III, Pheii, Pheii, and every kind of
tragic exclamation or utterance of misery.^ For
who would not detest one who is the wretched
contriver of such audacious falsehoods, when he
perceives the truth turned by Marcus into a mere
image, and that punctured all over with the let-
ters of the alphabet? The Greeks confess that
they first received sixteen letters from Cadmus,
and that but recently, as compared with the be-
ginning, [the vast antiquity of which is implied]
in the common proverb : " Yesterday and be-
fore ; " ^ and afterwards, in the course of time,
they themselves invented at one period the as-
pirates, and at another the double letters, while,
last of all, they say Palamedes added the long
letters to the former. Was it so, then, that until
these things took place ajaiong the Greeks, truth
had no existence ? For, according to thee, Mar-
cus, the body of truth is posterior to Cadmus
and those who preceded him — posterior also to
those who added the rest of the letters — pos-
terior even to thyself! For thou alone hast
formed that which is called by thee the truth
into an [outward, visible] image.

5. But who will tolerate thy nonsensical Sige,
who names Him that cannot be named, and ex-
pounds the nature of Him that is unspeakable,
and searches out Him that is unsearchable, and
declares that He whom thou maintainest to be

* Che text is here uncertain : we follow that suggested by Grabe.

° iComp. cap. xi. 4, supra.\

3 Comp. Gen. xxxi. 2. — We here follow the punctuation of
Scaliger, now generally accepted by the editors, though entirely dif-
ferent from the old Latin.

destitute of body and form, opened His mouth
and sent forth the \\'ord, as if He were included
among organized beings ; and that His Word,
while like to His Author, and bearing the image
of the invisible, nevertheless consisted of thirty
elements and four syllables? It will follow, then,
according to thy theor)^ that the Father of all, in
accordance with the likeness of the Word, con-
sists of thirty elements and four syllables ! Or,
again, who will tolerate thee in thy juggling with
forms and numbers, — at one time thirty, at
another twenty-four, and at another, again, only
six, — whilst thou shuttest up [in these] the Word
of God, the Founder, and Framer, and Maker
of all things ; and then, again, cutting Him up
piecemeal into four syllables and thirty elements ;
and bringing down the Lord of all who founded
the heavens to the number eight hundred and
eighty-eight, so that He should be similar to the
alphabet ; and subdividing the Father, who can-
not be contained, but contains all things, into a
Tetrad, and an Ogdoad, and a Decad, and a Duo-
decad ; and by such multiplications, setting forth
the unspeakable and inconceivable nature of the
Father, as thou thyself declarest it to be ? And
showing thyself a very Dcedalus for evil invention,
and the wicked architect of the supreme power,
thou dost construct a nature and substance for
Him whom thou callest incorporeal and imma-
terial, out of a multitude of letters, generated the
one by the other. And that power whom thou
affirmest to be indivisible, thou dost nevertheless
divide into consonants, and vowels, and semi-
vowels ; and, falsely ascribing those letters which
are mute to the Father of all things, and to His
Ennoea (thought), thou hast driven on all that
place confidence in thee to the highest point of
blasphemy, and to the grossest impiety.-*

6. With good reason, therefore, and very fit-
tingly, in reference to thy rash attempt, has that
divine elder s and preacher of the truth burst
forth in verse against thee as follows : —

" Marcus, thou former of idols, inspector of portents,

Skill'd in consulting the stars, and deep in the black
arts of magic,

Ever by tricks such as these confirming the doctrines of
error,

Furnishing signs unto those involved by thee in decep-
tion.

Wonders of power that is utterly severed from God
and apostate.

Which Satan, thy true father, enables thee still to ac-
complish.

By means of Azazel, that fallen and yet mighty angel, —

Thus making thee the precursor of his own impious
actions."

Such are the words of the saintly elder. And
I shall endeavour to state the remainder of their
mystical system, which runs out to great length,
in brief compass, and to bring to the light what

4 [Mosheim thinks this Marcus was a lunatic]

5 [Some think Pothinus.]

IREN^US AGAINST HERESIES.

341

has for a long time been concealed. For in this
way such things will become easily susceptible
of exposure by all.

CHAP. XVI. — ABSURD INTERPRETATIONS OF THE

MARCOSIANS.

1. Blending in one the production of their
own ^ons, and the straying and recovery of the
sheep [spoken of in the Gospel '], these persons
endeavour to set forth things in a more mystical
style, while they refer everything to numbers,
maintaining that the universe has been formed
out of a Monad and a Dyad. And then, reckon-
ing from unity on to four, they thus generate
the Decad. For when one, two, three, and four
are added together, they give rise to the number
of the ten ^ons. And, again, the Dyad advan-
cing from itself [by twos] up to six — two, and
four, and six — brings out the Duodecad. Once
more, if we reckon in the same way up to ten, the
number thirty appears, m which are found eight,
and ten, and twelve. They therefore term the
Duodecad — because it contains the Episemon,^
and because the Episemon [so to speak] waits
upon it — the passion. And for this reason, be-
cause an error occurred in connection with the
twelfth number,^ the sheep frisked off, and went
astray ; for they assert that a defection took
place from the Duodecad. In the same way
they oracularly declare, that one power having
departed also from the Duodecad, has perished ;
and this was represented by the woman who lost
the drachma,'' and, lighting a lamp, again found
it. Thus, therefore, the numbers that were left,
viz., nine, as respects the pieces of money, and
eleven in regard to the sheep,' when multiplied
together, give birth to the number nmety-nine,
for nine times eleven are ninety-nine. Where-
fore also they maintain the word " Amen " con-
tains this number.

2. I will not, however, weary thee by recount-
ing their other interpretations, that you may per-
ceive the results everywhere. They maintain,
for instance, that the letter Eta (r/) along with
the Episemon (c) constitutes an Ogdoad, inas-
much as it occupies the eighth place from the
first letter. Then, again, without the Episemon,
reckoning the number of the letters, and adding
them up till we come to Eta, they bring out the
Friacontad. For if one begins at Alpha and
ends with Eta, omitting the Episemon, and adds
together the value of the letters in succession, he
will find their number altogether to amount to
thirty. For up to Epsilon (e) fifteen are formed ;

' Luke XV. 4.

^ All the editors, Grabe, Massuet, Stieren, and Harvey, differ as
to the text and interpretation of this sentence. We have given what
seems the simplest rendering of the text as it stands.

3 Referring to the last of the twelve .iEons.

■♦ Luke XV. 8.

5 Meaning the yEon who left the Duodecad, when eleven remained,
\nd not referring to the lost sheep of the parable.

then adding seven to that number, the sum of
twenty-two is reached. Next, Eta being added
to these, since its value is eight, the most won-
derful Triacontad is completed. And hence
they give forth that the Ogdoad is the mother
of the thirty ^ons. Since, therefore, the num-
ber thirty is composed of three powers [the
Ogdoad, Decad, and Duodecad], when multi-
plied by three, it produces ninety, for three
times thirty are ninety. Likewise this Triad,
when multiplied by itself, gives rise to nine.
Thus the Ogdoad generates, by these means,
ninety-nine. And since the twelfth ^Eon, by her
defection, left eleven in the heights above, they
maintain that therefore the position of the letters
is a true co-ordinate of the method of their cal-
culation ^ (for Lambda is the eleventh in order
among the letters, and represents the number
thirty), and also forms a representation of the
arrangement of affairs above, since, on from
Alpha, omitting Episemon, the number of the
letters up to Lambda, when added together ac-
cording to the successive value of the letters, and
including Lambda itself, forms the sum of ninety-
nine ; but that this Lainbda, being the eleventh
in order, descended to seek after one equal to
itself, so as to complete the number of twelve
letters, and when it found such a one, the num-
ber was completed, is manifest from the very
configuration of the letter ; for Lambda being
engaged, as it were, in the quest of one similar
to itself, and finding such an one, and clasp-
ing it to itself, thus filled up the place of the
twelfth, the letter Mu (M) being composed of
two Lambdas (AA). Wherefore also they, by
means of their " knowledge," avoid the place
of ninety-nine, that is, the defection — a type
of the left hand,7 — but endeavour to secure one
more, which, when added to the ninety and nine,
has the effect of changing their reckoning to the
right hand.

3. I well know, my dear friend, that when thou
hast read through all this, thou wilt indulge in a
hearty laugh over this their inflated wise folly !
But those men are really worthy of being mourned
over, who promulgate such a kind of religion,
and who so frigidly and perversely pull to pieces
the greatness of the truly unspeakable power,
and the dispensations of God in themselves
so striking, by means of Alpha and Beta, and
through the aid of numbers. But as many as
separate from the Church, and give heed to such
old wives' fables as these, are truly self-con-
demned ; and these men Paul commands us,
"after a first and second admonition, to avoid." *

6 Harvey gives the above paraphrase of the very obscure original;
others propose to read a' instead of Aoyou.

7 Massuet explains this and the following reference, by remarking
that the ancients used the fingers of the hand in counting; by the left
hand they indicated all the numbers below a hundred, but by the
right hand all above that sura. — Comp. Juvenal, Sat., x. 24g.

I s Tit iii. 10.

342

IREN^US AGAINST HERESIES.

And John, the disciple of the Lord, has inten-
sified their condemnation, when he desires us
not even to address to them the salutation of
"good-speed;" for, says he, "He that bids
them be of good-speed is a partaker with their
evil deeds ; " ' and that with reason, " for there
is no good-speed to the ungodly," ^ saith the
Lord. Impious indeed, beyond all impiety, are
these men, who assert that the Maker of heaven
and earth, the only God Almighty, besides whom
there is no God, was produced by means of a
defect, which itself sprang from another defect,
so that, according to them. He was the product
of the third defect.^ Such an opinion we should
detest and execrate, while we ought everywhere
to flee far apart from those that hold it ; and in
proportion as they vehemently maintain and re-
joice in their fictitious doctrines, so much the
more should we be convinced that they are under
the influence of the wicked spirits of the Ogdoad,
— just as those persons who fall into a fit of
frenzy, the more they laugh, and imagine them-
selves to be well, and do all things as if they
were in good health [both of body and mind],
yea, some things better than those who really
are so, are only thus shown to be the more seri-
ously diseased. In like manner do these men,
the more they seem to excel others in wisdom,
and waste their strength by drawing the bow too
tightly, "* the greater fools do they show them-
selves. For when the unclean spirit of folly has
gone forth, and when afterwards he finds them not
waiting upon Ciod, but occupied with mere worldly
questions, then, " taking seven other spirits more
wicked than himself," s and inflating the minds
of these men with the notion of their being able
to conceive of something beyond God, and having
fitly prepared them for the reception of deceit, he
imj)lants within them the Ogdoad of the foolish
spirits of wickedness.

CHAP. XVII. THE THEORY OF THE MARCOSIANS,

THAT CREATED THINGS WERE MADE AFTER THE
IMAGE OF THINGS INVISIBLE.

I. I wish also to explain to thee their theory
as to the way in which the creation itself was
formed through the mother by the Demiurge
(as it were without his knowledge), after the
image of things invisible. They maintain, then,
that first of all the four elements, fire, water,
earth, and air, were produced after the image
of the i)rimary Tetrad above, and that then, if
we add their operations, viz., heat, cold, dryness,
and humidity, an exact likeness of the Ogdoad

' 2 John lo, II.

^ Isa. xlviii. 22.

3 The Demiurge being the fruit of the abortive conversion of the
abortive passion of Achamotli, who, again, was the abortive issue of
Sophia.

* i.e., by aiming at what transcends their ability, they fall into
absurdity, as a bow is brokea by bending it too far.

5 Matt. xii. 43.

is presented. They next reckon up ten powers
in the following manner : — There are seven
globular bodies, which they also call heavens ;
then that globular body which contains these,
which also they name the eighth heaven ; and,
in addition to these, the sun and moon. These,
being ten in number, they declare to be types
of the invisible Decad, which proceeded from
Logos and Zoe. As to the Duodecad, it is indi-
cated by the zodiacal circle, as it is called ; for
they afiirm that the twelve signs do most mani-
festly shadow forth the Duodecad, the daughter
of Anthropos and Ecclesia. And since the high-
est heaven, bearing upon the very sphere [of the
seventh heaven], has been linked with the most
rapid precession of the whole system, as a check,
and balancing that system with its own gravity,
so that it completes the cycle from sign to sign
in thirty years, — they say that this is an image
of Horus, encircling their thirty-named mother.^
And then, again, as the moon travels through
her allotted space of heaven in thirty days, they
hold, that by these days she expresses the num-
ber of the thirty ^ons. The sun also, who runs
through his orbit in twelve months, and then
returns to the same point in the circle, makes
the Duodecad manifest by these twelve months ;
and the days, as being measured by twelve hours,
are a type of the invisible Duodecad. Moreover,
they declare that the hour, which is the twelfth
part of the day, is composed ^ of thirty parts, in
order to set forth the image of the Triacontad.
Also the circumference of the zodiacal circle
itself contains three hundred and sixty degrees
(for each of its signs comprises thirty) ; and thus
also they affirm, that by means of this circle an
image is preserved of that connection which
exists between the twelve and the thirty. Still
further, asserting that the earth is divided into
twelve zones, and that in each zone it receives
power from the heavens, according to the per-
pendicular [position of the sun above it], bring-
ing forth productions corresponding to that power
which sends down its influence upon it, they
maintain that this is a most evident type of the
Duodecad and its offspring.

2. In addition to these things, they declare
that the Demiurge, desiring to imitate the infini-
tude, and eternity, and immensity, and freedom
from all measurement by time of the Ogdoad
above, but, as he was the fruit of defect, being
unable to express its i)ermanence and eternity,
had recourse to the expedient of spreading out
its eternity into times, and .seasons, and vast
numbers of years, imagining, that by the multi-
tude of such times he might imitate its immen-

* Such is the translation which Harvey, following the text pre-
served by Hippolytus, gives of the above intricate and obscure sen-
tence.

' Literally, " is adorned with."

IREN^US AGAINST HERESIES.

343

sity. They declare further, that the truth having
escaped him, he followed that which was false,
and that, for this reason, when the times are
fulfilled, his work shall perish.

CHAP. XVIII. PASSAGES FROM MOSES, WHICH THE

HERETICS PERVERT TO THE SUPPORT OF THEIR
HYPOTHESIS.

I. And while they affirm such things as these
concerning the creation, every one of them gen-
erates something new, day by day, according
to his ability ; for no one is deemed " perfect,"
who does not develop among them some mighty
fictions. It is thus necessary, first, to indicate
what things they metamorphose [to their own
use] out of the prophetical writings, and next,
to refute them. Moses, then, they declare, by
his mode of beginning the account of the crea-
tion, has at the commencement pointed out the
mother of all things when he says, " In the begin-
ning God created the heaven and the earth;" »
for, as they maintain, by naming these four, —
God, beginning, heaven, and earth, — he set
forth their Tetrad. Indicating also its invisible
and hidden nature, he said, " Now the earth was
invisible and unformed." ^ They will have it,
moreover, that he spoke of the second Tetrad,
the offspring of the first, in this way — by naming
an abyss and darkness, in which were also water,
and the Spirit moving upon the water. Then,
proceeding to mention the Decad, he names
light, day, night, the firmament, the evening, the
morning, dry land, sea, plants, and, in the tenth
place, trees. Thus, by means of these ten
names, he indicated the ten ^ons. The power
of the Duodecad, again, was shadowed forth by
him thus : — He names the sun, moon, stars,
seasons, years, whales, fishes, reptiles, birds,
quadrupeds, wild beasts, and after all these, in
the twelfth place, man. Thus they teach that the
Triacontad was spoken of through Moses by the
Spirit. Moreover, man also, being formed after
the image of the power above, had in himself
that ability which flows from the one source.
This ability was seated in the region of the brain,
from which four faculties proceed, after the
image of the Tetrad above, and these are called :
the first, sight, the second, hearing, the third,
smell, and the fourth,^ taste. And they say that
the Ogdoad is indicated by man in this way :
that he possesses two ears, the like number of
eyes, also two nostrils, and a twofold taste,
namely, of bitter and sweet. Moreover, they
teach that the whole man contains the entire
image of the Triacontad as follows : In his
hands, by means of his fingers, he bears the

' Gen. i. i.

2 Gen. i. 2.

3 One of the senses was thus capriciously cancelled by these
heretics.

Decad ; and in his whole body the Duodecad,
inasmuch as his body is divided into twelve
members ; for they portion that out, as the body
of Truth is divided by them — a point of which
we have already spoken.-* But the Ogdoad, as
being unspeakable and invisible, is understood
as hidden in the viscera.

2. Again, they assert that the sun, the great
light-giver, was formed on the fourth day, with
a reference to the number of the Tetrad. So
also, according to them, the courts 5 of the tab-
ernacle constructed by Moses, being composed
of fine linen, and blue, and purple, and scarlet,
pointed to the same image. Moreover, they
maintain that the long robe of the priest falling
over his feet, as being adorned with four rows of
precious stones,^ indicates the Tetrad ; and if
there are any other things in the Scriptures which
can possibly be dragged into the number /<?/^r,
they declare that these had their being with a
view to the Tetrad. The Ogdoad, again, was
shown as follows : — They affirm that man was
formed on the eighth day, for sometimes they
will have him to have been made on the sixth
day, and sometimes on the eighth, unless, per-
chance, they mean that his earthly part was
formed on the sixth day, but his fleshly part on
the eighth, for these two things are distinguished
by them. Some of them also hold that one man
was formed after the image and likeness of God,
masculo-feminine, and that this was the spiritual
man ; and that another man was formed out of
the earth.

3. Further, they declare that the arrangement
made with respect to the ark in the Deluge, by
means of which eight persons were saved,^ most
clearly indicates the Ogdoad which brings salva-
tion. David also shows forth the same, as hold-
ing the eighth place in point of age among his
brethren.** Moreover, that circumcision which
took place on the eighth day,9 represented the
circumcision of the Ogdoad above. In a word,
whatever they find in the Scriptures capable of
being referred to the number eight, they declare
to fulfil the mystery of the Ogdoad. With re-
spect, again, to the Decad, they maintain that it
is indicated by those ten nations which God
promised to Abraham for a possession. '° The
arrangement also made by Sarah when, after ten
years, she gave" her handmaid Hagar to him,
that by her he might have a son, showed the
same thing. Moreover, the servant of Abraham
who was sent to Rebekah, and presented her at
the well with ten bracelets of gold, and her

■l See above, chap. xiv. 2.

5 Or, rather, perhaps " curtains." Ex. xxvi. i.

^ Ex. xxviii. 17.

^ Gen. vi. 18; i Pet. iii. 2a

8 I Sam. xvi. 10.

9 Gen. xvii. 12.
•° Gen. XV. 19.
■' Gen. xvi. 2.

344

IREN^US AGAINST HERESIES.

brethren who detained her for ten days ; ' Jero- !
boam also, who received the ten sceptres^
(tribes), and the ten courts^ of the tabernacle,
and the columns of ten cubits'* [high], and the
ten sons of Jacob who were at first sent into
Egypt to buy corn,5 and the ten apostles to
whom the Lord appeared after His resurrection,

— Thomas^ being absent, — represented, ac-
cording to them, the invisible Decad.

4. As to the Duodecad, in connection with
which the mystery of the passion of the defect
occurred, from which passion they maintain that
all things visible were framed, they assert that is
to be found strikingly and manifestly everywhere
[in Scripture]. For they declare that the twelve
sons of Jacob,^ from whom also sprung twelve
tribes, — the breastplate of the high priest, which
bore twelve precious stones and twelve little
bells,*^ — the twelve stones which were placed
by Moses at the foot of the mountain,^ — the
same number which was placed by Joshua in
the river, '° and again, on the other side, the
bearers of the ark of the covenant," — those
stones which were set up by Elijah when the
heifer was offered as a burnt-offering ; '^ the num-
ber, too, of the apostles ; and, in fine, every
event which embraces in it the number tzvelve,

— set forth their Duodecad. And then the
union of all these, which is called the Triacon-
tad, they strenuously endeavour to demonstrate
by the ark of Noah, the height of which was
thirty cubits ; '^ by the case of Samuel, who as-
signed Saul the chief place among thirty guests ; '"*
by David, when for thirty days he concealed
himself in the field ; '^ by those who entered along
with him into the cave ; also by the fact that the
length (height) of the holy tabernacle was thirty
cubits ; ''^ and if they meet with any other like
numbers, they still apply these to their Triacontad.

CHAP. XIX. PASSAGES OF SCRIPTURE BY WHICH

THEV AlTEMPr TO PROVE THAT THE SUPREME
FATHER WAS UNKNOWN BEFORE THE COMING OF
CHRIST.

I . I judge it necessary to add to these details
also what, by garbling passages of Scripture,
they try to persuade us concerning their Propa-

' Gen. xxiv. 22, 25.
^ I Kings xi. 31.

* Ex. xxvi. I, xxxvi. 8.

* Ex. xxxvi. 21.
5 Gen. xlii. 3.

' John XX. 24.
' Gen. XXXV. 22, xlix. 28.

' Ex. xxviii. 2. — There is no mention of the number of the bells
m Scripture.
" Ex. xxiv. 4.
'■^ Josh. iv. 3.
" Josh. iii. 12.
"- I Kings xviii. 31.
'^ Gen. vi. 15.
'* I Sam. ix. 22.
'S 1 Sam. XX. 5.

"> Ex. xxvi. 8. Numbers appear to have been often capriciously
introduced by these heretics to give a colour of support to their own
theories.

tor, who was unknown to all before the coming
of Christ. Their object in this is to show
that our Lord announced another Father than
the Maker of this universe, whom, as we said
before, they impiously declare to have been the
fruit of a defect. For instance, when the
prophet Isaiah says, " But Israel hath not knowai
Me, and My people have not understood Me," '^
they pervert his words to mean ignorance of the
invisible Bythus. And that which is spoken by
Hosea, " There is no truth in them, nor the
knowledge of God," '^ they strive to give the
same reference. And, " There is none that un-
derstandeth, or that seeketh after God : they
have all gone out of the way, they are together
become unprofitable," "^ they maintain to be said
concerning ignorance of Bythus. Also that
which is spoken by Moses, " No man shall see
God and live," ^° has, as they would persuade us,
the same reference.

2. For they falsely hold, that the Creator was
seen by the prophets. But this passage, " No
man shall see God and live," they would inter-
pret as spoken of His greatness unseen and un-
known by all ; and indeed that these words, " No
man shall see God," are spoken concerning the
invisible Father, the Maker of the universe, is
evident to us all ; but that they are not used
concerning that Bythus whom they conjure into
existence, but concerning the Creator (and He
is the invisible God) , shall be shown as we pro-
ceed. They maintain that Daniel also set forth
the same thing when he begged of the angels
explanations of the parables, as being himself
ignorant of them. But the angel, hiding from
him the great mystery of Bythus, said unto him,
" Go thy way quickly, Daniel, for these sayings
are closed up until those who have understand-
ing do understand them, and those who are
white be made white." ^' Moreover, they vaunt
themselves as being the whiie and the men of
good undef's landing.

CHAP. XX. THE APOCRYPHAL AND SPURIOUS

SCRIPTURES OF THE MARCOSUNS, VVn'H PAS-
SAGES OF THE GOSPELS WHICH THEY PERVERT.

\ I. Besides the above [misrepresentations],
they adduce an unspeakable number of apocry-
phal and spurious writings, which they them-
selves have forged, to bewilder the minds of
foolish men, and of such as are ignorant of the
Scriptures of truth. Among other things, they
bring forward that false and wicked story " which

'7 Isa. i. 3.

" Hos. iv. I.

'9 Rom. iii. ii; Ps. xiv. 3.

'^° Ex. xxxiii. 20.

21 Dan. xii. 9, 10. The words in the above quotation not occur-
ring in the Hebrew text of the passage, seem to have been interpo-
lated by these heretics.

2^ [From the Proievangel of Thomas. Compare the curious
work of Dominic Deodati, De Christo Greece loquente, p. 95.
London, 1843.]

IREN^US AGAINST HERESIES.

345

relates that our Lord, when He was a boy learn-
ing His letters, on the teacher saying to Him, as is
usual, " Pronounce Alpha," replied [as He was
bid], "Alpha." But when, again, the teacher
bade Him say, " Beta," the Lord replied, " Do
thou first tell me what Alpha is, and then I will tell
thee what Beta is." This they expound as mean-
ing that He alone knew the Unknown, which He
revealed under its type Alpha. •'

2. Some passages, also, which occur in the
Gospels, receive from them a colouring of the
same kind, such as the answer which He gave
His mother when He was twelve years of age :
" Wist ye not that I must be about My Father's
business?"' Thus, they say. He announced to
them the Father of whom they were ignorant.
On this account, also, He sent forth the disciples
to the twelve tribes, that they might proclaim to
them the unknown God. And to the person who
said to Him, " Good Master," ^ He confessed
that God who is truly good, saying, " Why callest
thou Me good : there is One who is good, the
Father in the heavens ; " ^ and they assert that
in this passage the ^ons receive the name of
heavens. Moreover, by His not replying to
those who said to Him, " By what power doest
Thou this ? " '^ but by a question on His own side,
put them to utter confusion ; by His thus not
replying, according to their interpretation, He
showed the unutterable nature of the Father.
Moreover, when He said, " I have often desired
to hear one of these words, and I had no one
who could utter it," 5 they maintain, that by this
expression " one " He set forth the one true God
whom they knew not. Further, when, as He
drew nigh to Jerusalem, He wept over it and
said, " If thou hadst known, even thou, in this
thy day, the things that belong unto thy peace,
but they are hidden from thee," ^ by this word
" hidden " He showed the abstruse nature of
Bythus. And again, when He said, " Come unto
Me all ye that labour and are heavy laden, and
I will give you rest, and learn of Me," ^ He an-
nounced the Father of truth. For what they
knew not, these men say that He promised to
teach them.

3. But they adduce the following passage as
the highest testimony,** and, as it were, the very
crown of their system : — "I thank Thee, O
Father, Lord of heaven and earth, because Thou
hast hid these things from the wise and prudent,
and hast revealed them to babes. Even so, my
Father ; for so it seemed good in Thy sight.

' Luke ii. 49.

2 Mark x. 17.

3 Luke xviii. 18.

* Matt. xxi. 23.

5 Taken from some apocryphal writing.
^ Luke xix. 42, loosely quoted.
7 Matt. xi. 28.

* The translator evidently read tmv for t^v, in which case the
rendering will be " proof of those most high," but the Greek text
'eems preferable.

All things have been delivered to Me by My
Father ; and no one knoweth the Father but the
Son, or the Son but the Father, and he to whom
the Son will reveal Him." ^ In these words they
affirm that He clearly showed that the Fajther
of truth, conjured into existence by them, was
known to no one before His advent. And they
desire to construe the passage as if teaching that
the Maker and Framer [of the world] was always
known by all, while the Lord spoke these words
concerning the Father unknown to all, whom
they now proclaim.

CHAP. XXL — THE VIEWS OF REDEMPTION ENTER-
TAINED BY THESE HERETICS.

1. It happens that their tradition respecting
redemption '° is invisible and incomprehensible,
as being the mother of things which are incom-
prehensible and invisible ; and on this account,
since it is fluctuating, it is impossible simply and
all at once to make known its nature, for every
one of them hands it down just as his own in-
clination prompts. Thus there are as many
schemes of " redemption " as there are teachers
of these mystical opinions. And when we come
to refute them, we shall show in its fitting-place,
that this class of men have been instigated by
Satan to a denial of that baptism which is regen-
eration to God, and thus to a renunciation of the
whole [Christian] faith.

2. They maintain that those who have attained
to perfect knowledge must of necessity be re-
generated into that power which is above all.
For it is otherwise impossible to find admittance
within the Pleroma, since this [regeneration] it
is which leads them down into the depths of
Bythus. For the baptism instituted by the visi-
ble Jesus was for the remission of sins, but the
redemption brought in by that Christ who de-
scended upon Him, was for perfection ; and they
allege that the former is animal, but the latter
spiritual. And the baptism of John was pro-
claimed with a view to repentance, but the re-
demption by Jesus " was brought in for the sake
of perfection. And to this He refers when He
says, " And I have another baptism to be bap-
tized with, and I hasten eagerly towards it." '^
Moreover, they affirm that the Lord added this
redemption to the sons of Zebedee, when their
mother asked that they might sit, the one on
His right hand, and the other on His left, in His
kingdom, saying, " Can ye be baptized with the
baptism which I shall be baptized with?"'^
Paul, too, they declare, has often set forth, in '
express terms, the redemption which is in Christ

9 Matt. xi. 25-27.
'0 Comp. chap. xiii. 6.
n The Latin reads " Christ."

'2 Luke xii. 50. The text was probably thus corrupted by the
heretics.

" Mark x. 38.

346

IREN^US AGAINST HERESIES.

Jesus ; and this was the same which is handed
down by them in so varied and discordant forms.

3. For some of them prepare a nuptial couch,
and perform a sort of mystic rite (pronouncing
certain expressions) with those who are being
initiated, and affirm that it is a spiritual marriage
which is celebrated by them, after the likeness
of the conjunctions above. Others, again, lead
them to a place where water is, and baptize
them, with the utterance of these words, " Into
the name of the unknown Father of the universe
— into truth, the mother of all things — into
Him who descended on Jesus — into union, and
redemi)tion, and communion with the powers."
Others still repeat certain Hebrew words, in or-
der the more thoroughly to bewilder those who
are being initiated, as follows : " Basema, Cha-
mosse, Baoenaora, Mistadia, Ruada, Kousta,
Babaphor, Kalachthei." ' The interpretation of
these terms runs thus : " I invoke that which is
above every power of the Father, which is called
light, and good Spirit, and life, because Thou hast
reigned in the body." Others, again, set forth
the redemption thus : The name which is hid-
den from every deity, and dominion, and truth,
which Jesus of Nazareth was clothed with in the
lives ^ of the light of Christ — of Christ, who
lives by the Holy Ghost, for the angelic redemp-
tion. The name of restitution stands thus :
Messia, Uphareg, Namempsoeman, Chaldoeaur,
Mosomedrea, Acphranoe, Psaua, Jesus Nazaria.^
The interpretation of these words is as follows :
" I do not divide the Spirit of Christ, neither
the heart nor the supercelestial power which is
merciful ; may I enjoy Thy name, O Saviour of
truth ! " Such are words of the initiators ; but
he who is initiated, replies, " I am established,
and I am redeemed ; I redeem my soul from
this age (world), and from all things connected
with it in the name of lao, who redeemed his
own soul into redemption in Christ who liveth."
ITien the bystanders add these words, " Peace
be to all on whom this name rests." After this
they anoint the initiated person with balsam ; for
they assert that this unguent is a type of that
sweet odour which is above all things.

4. But there are some of them who assert that
it is superfluous to bring persons to the water,
but mixing oil and water together, they place
this mixture on the heads of those who are to be
initiated, with the use of some such expressions
as we have already mentioned. And this they
maintain to be the redemption. They, too, are
accustomed to anoint with balsam. Others, how-
ever, reject all these practices, and maintain that
the mystery of the unspeakable and invisible

' We have given these words as they stand in the Greek text: a
very different list, but equally unmeaning, is found in the Latin.

^ The Latin reads zonis, " zones," instead of " lives," as in the
Greek.

^ Here, again, are many variations.

power ought not to be performed by visible and
corruptible creatures, nor should that of those
[beings] who are inconceivable, and incorporeal,
and beyond the reach of sense, [be performed]
by such as are the objects of sense, and pos-
sessed of a body. These hold that the knowl-
edge of the unspeakable Greatness is itself perfect
redemption. For since both defect and passion
flowed from ignorance, the whole substance of
what was thus formed is destroyed by knowledge ;
and therefore knowledge is the redemption of the
inner man. This, however, is not of a corporeal
nature, for the body is corruptible ; nor is it ani-
mal, since the animal soul is the fruit of a defect,
and is, as it were, the abode of the spirit. The
redemption must therefore be of a spiritual na-
ture ; for they afifirm that the inner and spiritual
man is redeemed by means of knowledge, and
that they, having acquired the knowledge of all
things, stand thenceforth in need of nothing else.
This, then, is the true redemption.

5. Others still there are who continue to re-
deem persons even up to the moment of death,
by placing on their heads oil and water, or the
pre-mentioned ointment with water, using at the
same time the above-named invocations, that
the persons referred to may become incapable
of being seized or seen by the principalities and
powers, and that their inner man may ascend on
high in an invisible manner, as if their body were
left among created things in this world, while
their soul is sent forward to the Demiurge. And
they instruct them, on their reaching the princi-
palities and powers, to make use of these words :
" I am a son from the Father — the Father who
had a pre-existence,and a son in Him who is pre-
existent. I have come to behold all things, both
those which belong to myself and others,although,
strictly speaking, they do not belong to others,
but to Achamoth, who is female in nature, and
made these things for herself. For I derive be-
ing from Him who is pre-existent, and I come
again to my own place whence I went forth."
And they affirm that, by saying these things, he
escapes from the powers. He then advances to
the companions of the Demiurge, and thus ad-
dresses them : — "I am a vessel more precious
than the female who formed you. If your mother
is ignorant of her own descent, I know myself,
and am aware whence I am, and I call upon the
incorruptible Sophia, who is in the Father, and
is the mother of your mother, who has no father,
nor any male consort ; but a female springing
from a female formed you, while ignorant of
her own mother, and imagining that she alone
existed ; but I call upon her mother." And they
declare, that when the companions of the Demi-
urge hear these words, they are greatly agitated,
and upbraid their origin and the race of their
mother. But he goes into his own place, having

IREN^US AGAINST HERESIES.

347

thrown [off] his chain, that is, his animal nature.
These, then, are the particulars which have
reached us respecting " redemption." ' But
since they differ so widely among themselves
both as respects doctrine and tradition, and since
those of them who are recognised as being most
modern make it their effort daily to invent some
new opinion, and to bring out what no one ever
before thought of, it is a difficult matter to de-
scribe all their opinions.

CHAP. XXII. — DEVIATIONS OF HERETICS FROM THE

TRUTH.

I. The rule^ of truth which we hold, is, that
there is one God Almighty, who made all things
by His Word, and fashioned and formed, out of
that which had no existence, all things which
exist. Thus saith the Scripture, to that effect :
" By the Word of the Lord were the heavens es-
tablished, and all the might of them, by the
spirit of His mouth." ^ And again, " All things
were made by Him, and without Him was noth-
ing made." ■♦ There is no exception or deduc-
tion stated ; but the Father made all things by
Him, whether visible or invisible, objects of sense
or of intelligence, temporal, on account of a cer-
tain character given them, or eternal ; and these
eternal s things He did not make by angels, or
by any powers separated from His Ennoea. For
God needs none of all these things, but is He
who, by His Word and Spirit, makes, and dis-
poses, and governs all things, and commands
all things into existence, — He who formed the
world (for the world is of all), — He who fash-
ioned man, — He [who] *^ is the God of Abra-
ham, and the God of Isaac, and the God of
Jacob, above whom there is no other God, nor
initial principle, nor power, nor pleroma, — He
is the Father of our Lord Jesus Christ, as we shall
prove. Holding, therefore, this rule, we shall
easily show, notwithstanding the great variety
and multitude of their opinions, that these men
have deviated from the truth ; for almost all the
different sects of heretics admit that there is one
God ; but then, by their pernicious doctrines,
they change [this truth into error], even as the
Gentiles do through idolatry, — thus proving
themselves ungrateful to Him that created them.
Moreover, they despise the workmanship of God,
speaking against their own salvation, becoming

* The Greek text, which has hitherto been preserved almost en-
tire, ends at this point. With only brief extracts from the original,
now and then, we are henceforth exclusively dependent on the old
Latin version, with some Syriac and Armenian fragments recently
discovered.

2 The Latin here begins with the words " cum teneamus," and the
apodosis is found afterwards at "facile arguimus." But we have
broken up the one long sentence into several.

3 Ps. xxxiii. 6.

* John i. 3.

5 The text is here uncertain and obscure: eternal things seem to
be referred to, not as regarded substance, but the forms assigned
them.

6 This word would perhaps be better cancelled.

their own bitterest accusers, and being false wit-
nesses [against themselves]. Yet, reluctant as
they may be, these men shall one day rise again
in the flesh, to confess the power of Him who
raises them from the dead ; but they shall not be
numbered among the righteous on account of^
their unbelief. '^^

2. Since, therefore, it is a complex and multi-
form task to detect and convict all the heretics,
and since our design is to reply to them all
according to their special characters, we have
judged it necessary, first of all, to give an ac-
count of their source and root, in order that,
by getting a knowledge of their most exalted
Bythus, thou mayest understand the nature of
the tree which has produced such fruits.

CHAP. XXIII. DOCTRINES AND PRACTICES OF SIMON

MAGUS AND MENANDER.

I . Simon the Samaritan was that magician of
whom Luke, the disciple and follower of the
apostles, says, " But there was a certain man,
Simon by name, who beforetime used magical
arts in that city, and led astray the people of
Samaria, declaring that he himself was some
great one, to whom they all gave heed, from the
least to the greatest, saying, This is the power
of God, which is called great. And to him they
had regard, because that of long time he had
driven them mad by his sorceries." ^ This
Simon, then — who feigned faith, supposing that
the apostles themselves performed their cures by
the art of magic, and not by the power of God ;
and with respect to their filling with the Holy
Ghost, through the imposition of hands, those
that believed in God through Him who was
preached by them, namely, Christ Jesus — sus-
pecting that even this was done through a kind
of greater knowledge of magic, and offering
money to the apostles, thought he, too, might re-
ceive this power of bestowing the Holy Spirit on
whomsoever he would, — was addressed in these
words by Peter : " Thy money perish with thee,
because thou hast thought that the gift of God
can be purchased with money : thou hast neither
part nor lot in this matter, for thy heart is not
right in the sight of God ; for I perceive that
thou art in the gall of bitterness, and in the
bond of iniquity." ^ He, then, not putting faith
in God a whit the more, set himself eagerly to
contend against the apostles, in order that he
himself might seem to be a wonderful being,
and applied himself with still greater zeal to the
study of the whole magic art, that he might the
better bewilder and overpower multitudes of
men. Such was his procedure in the reign of
Claudius Caesar, by whom also he is said to have
been honoured with a statue, on account of his

7 Acts viii. 9-1 1.

» Acts viii. 20, 21, 2 J.

IRENy^US AGAINST HERESIES.

magical power." This man, then, was glorified
by many as if he were a god ; and he taught that
it was himself who appeared among the Jews as
the Son, but descended in Samaria as the Father,
while he came to other nations in the character
of the Holy Spirit. He represented himself, in
a word, as being the loftiest of all powers, that
is, the Being who is the Father over all, and he
allowed himself to be called by whatsoever title
men were pleased to address him.

2. Now this Simon of Samaria, from whom all
sorts of heresies derive their origin, formed his
sect out of the following materials : — Having
redeemed from slavery at Tyre, a city of Phoe-
nicia, a certain woman named Helena, he was
in the habit of carrying her about with him, de-
claring that this woman was the first conception
of his mind, the mother of all, by whom, in
the beginning, he conceived in his mind [the
thought] of forming angels and archangels. For
this Ennoea leaping forth from him, and com-
prehending the will of her father, descended to
the lower regions [of space], and generated
angels and powers, by whom also he declared
this world was formed. But after she had pro-
duced them, she was detained by them through
motives of jealousy, because they were unwilling
to be looked upon as the progeny of any other
being. As to himself, they had no knowledge
of him whatever ; but his Ennoea was detained
by those powers and angels who had been pro-
duced by her. She suffered all kinds of con-
tumely from them, so that she could not return
upwards to her father, but was even shut up in
a human body, and for ages passed in succession
from one female body to another, as from vessel
to vessel. She was, for example, in that Helen
on whose account the Trojan war was under-
taken ; for whose sake also Stesichorus ^ was
struck blind, because he had cursed her in his
verses, but afterwards, repenting and writing
what are called palinodes, in which he sang
her praise, he was restored to sight. Thus she,
passing from body to body, and suffering insults
in every one of them, at last became a common
prostitute ; and she it was that was meant by the
lost sheep. 3

3. For this purpose, then, he had come that
he might win her first, and free her from slavery,
while he conferred salvation upon men, by making
himself known to them. For since the angels
ruled the world ill because each one of them
coveted the principal power for himself, he had
come to amend matters, and had descended,
transfigured and assimilated to powers and prin-

' Comp. Just. Mart., ApoL, i. 26. It is generally supposed that
Simon Magus was thus confounded with the Sabine god, Semo San-
cus; but see our note, loc. cit. [And mine at end of the First Apol-
ogy. Consult Orelli's Inscriptions there noted.]

^ A lyric poet of Sicily, said to have been dealt with, as stated
above, by Castor and Pollux.

-> Matt, xviii. 12.

cipalities and angels, so that he might appear
among men to be a man, while yet he was not
a man ; and that thus he was thought to have
suffered in Judaea, when he had not suffered.
Moreover, the prophets uttered their predictions
under the inspiration of those angels who formed
the world ; for which reason those who place
their trust in him and Helena no longer regarded
them, but, as being free, live as they please ; for
men are saved through his grace, and not on ac-
count of their own righteous actions. For such
deeds are not righteous in the nature of things,
but by mere accident, just as those angels who
made the world, have thought fit to constitute
them, seeking, by means of such precepts, to
bring men into bondage. On this account, he
pledged himself that the world should be dis-
solved, and that those who are his should be freed
from the rule of them who made the world.

4. Thus, then, the mystic priests belonging
to this sect both lead profligate lives and prac-
tise magical arts, each one to the extent of his
ability. They use exorcisms and incantations.
Love-potions, too, and charms, as well as those
beings who are called " Paredri " (familiars) and
" Oniropompi " (dream-senders), and whatever
other curious arts can be had recourse to, are
eagerly pressed into their service. They also
have an image of Simon fashioned after the like-
ness of Jupiter, and another of Helena in the
shape of Minerva ; and these they worship. In
fine, they have a name derived from Simon, the
author of these most impious doctrines, being
called Simonians ; and from them " knowledge,
falsely so called," '' received its beginning, as one
may learn even from their own assertions.

5. The successor of this man was Menander,
also a Samaritan by birth, and he, too, was a
perfect adept in the practice of magic. He af-
firms that the primary Power continues unknown
to all, but that he himself is the person who has
been sent forth from the presence of the invisible
beings as a saviour, for the deliverance of men.
The world was made by angels, whom, like
Simon, he maintains to have been produced by
Ennoea. He gives, too, as he afiirms, by means
of that magic which he teaches, knowledge to
this effect, that one may overcome those very
angels that made the world ; for his disciples
obtain the resurrectioi by being baptized into
him, and can die no more, but remain in the
possession of immortal youth.

CHAP. XXIV. — DOCTRINES OF SATURNINUS ATTC)
BASILIDES.

I. Arising among these men, Saturninus (who
was of that Antioch which is near Daphne) and
Basilides laid hold of some favourable oppor-
tunities, and promulgated different systems of

•* I Tim. Ti. 20.

IRENiEUS AGAINST HERESIES.

349

doctrine — the one in Syria, the other at Alex-
andria. Saturninus, like Menander, set forth one
father unknown to all, who made angels, arch-
angels, powers, and potentates. The world, again,
and all things therein, were made by a certain
company of seven angels. Man, too, was the
workmanship of angels, a shining image bursting
forth below from the presence of the supreme
power ; and when they could not, he says, keep
hold of this, because it immediately darted up-
wards again, they exhorted each other, saying,
" Let us make man after our image and like-
ness." ' He was accordingly formed, yet was
unable to stand erect, through the inability of
the angels to convey to him that power, but
wriggled [on the ground] like a worm. Then
the power above taking pity upon him, since he
was made after his likeness, sent forth a spark of
life, which gave man an erect posture, compacted
his joints, and made him live. He declares,
therefore, that this spark of life, after the death
of a man, returns to those things which are of
the same nature with itself, and the rest of the
body is decomposed into its original elements.

2. He has also laid it down as a truth, that
the Saviour was without birth, without body, and
without figure, but was, by supposition, a visible
man ; and he maintained that the God of the
Jews was one of the angels ; and, on this account,
because all the powers wished to annihilate his
father, Christ came to destroy the God of the
Jews, but to save such as believe in him ; that is,
those who possess the spark of his Hfe. This
heretic was the first to affirm that two kinds of
men were formed by the angels, — the one
wicked, and the other good. And since the
demons assist the most wicked, the Saviour came
for the destruction of evil men and of the
demons, but for the salvation of the good. They
declare also, that marriage and generation are
from Satan.^ Many of those, too, who belong
to his school, abstain from animal food, and
draw away multitudes by a feigned temperance
of this kind. They hold, moreover, that some
of the prophecies were uttered by those angels
who made the world, and some by Satan ; whom
Saturninus represents as being himself an angel,
the enemy of the creators of the world, but
especially of the God of the Jews.

3. Basilides again, that he may appear to have
discovered something more sublime and plausi-
ble, gives an immense development to his doc-
trines. He sets forth that Nous was first born
of the unborn father, that from him, again, was
born Logos, from Logos Phronesis, from Phro-
nesis Sophia and Dynamis, and from Dynamis
and Sophia the powers, and principalities, and
angels, whom he also calls the first; and that

' Gen. i. 26
2 [i. Tim.

IV. 3

by them the first heaven was made. Then
other powers, being formed by emanation from
these, created another heaven similar to the first ;
and in like manner, when others, again, had
been formed by emanation from them, corre-
sponding exactly to those above them, these,
too, framed another third heaven ; and then from
this third, in downward order, there was a fourth
succession of descendants ; and so on, after the
same fashion, they declare that more and more
principalities and angels were formed, and three
hundred and sixty-five heavens.^ Wherefore the
year contains the same number of days in con-
formity with the number of the heavens.

4. Those angels who occupy the lowest heaven,
that, namely, which is visible to us, formed all
the things which are in the world, and made
allotments among themselves of the earth and
of those nations which are upon it. The chief of
them is he who is thought to be the God of the
Jews ; and inasmuch as he desired to render the
other nations subject to his own people, that is,
the Jews, all the other princes resisted and op-
posed him. Wherefore all other nations were at
enmity with his nation. But the father without
birth and without name, perceiving that they
would be destroyed, sent his own first-begotten
Nous (he it is who is called Christ) to bestow
deliverance on them that believe in him, from
the power of those who made the world. He
appeared, then, on earth as a man, to the nations
of these powers, and wrought miracles. Where-
fore he did not himself suffer death, but Simon,
a certain man of Cyrene, being compelled, bore
the cross in his stead ; so that this latter being
transfigured by him, that he might be thought
to be Jesus, was crucified, through ignorance and
error, while Jesus himself received the form of
Simon, and, standing by, laughed at them. Fot
since he was an incorporeal power, and the Nous
(mind) of the unborn father, he transfigured
himself as he pleased, and thus ascended to him
who had sent him, deriding them, inasmuch as
he could not be laid hold of, and was invisible
to all. Those, then, who know these things have
been freed from the principalities who formed
the world ; so that it is not incumbent on us to
confess him who was crucified, but him who
came in the form of a man, and was thought to
be crucified, and was called Jesus, and was sent
by the father, that by this dispensation he might
destroy the works of the makers of the world.
If any one, therefore, he declares, confesses the
crucified, that man is still a slave, and under the
power of those who formed our bodies ; but he
who denies him has been freed from these be-
ings, and is acquainted with the dispensation of
the unborn father.

3 The ordinary text reads, " three hundred and seventy-five," but
it should manifestly be corrected as above.

350

IREN^US AGAINST HERESIES.

5. Salvation belongs to the soul alone, for the
body is. by nature subject to corruption. He
declares, too, that the prophecies were derived
from those powers who were the makers of the
world, but the law was specially given by their
chief, who led the people out of the land of
Egypt, He attaches no importance to [the
question regarding] meats offered in sacrifice to
idols, thinks them of no consequence, and makes
use of them without any hesitation; he holds
also the use of other things, and the practice of
every kind of lust, a matter of perfect indiffer-
ence. These men, moreover, practise magic,
and use images, incantations, invocations, and
every other kind of curious art. Coining also
certain names as if they were those of the angels,
they proclaim some of these as belonging to the
first, and others to the second heaven ; and then
they strive to set forth the names, principles,
angels, and powers of the three hundred and
sixty- five imagined heavens. They also affirm
that the barbarous name in which the Saviour
ascended and descended, is Caulacau.'

6. He, then, who has learned [these things],
and known all the angels and their causes, is
rendered invisible and incomprehensible to the
angels and all the powers, even as Caulacau also
was. And as the son was unknown to all, so
must they also be known by no one ; but while
they know all, and pass through all, they them-
selves remain invisible and unknown to all ; for,
" Do thou," they say, " know all, but let nobody
know thee." For this reason, persons of such a
persuasion are also ready to recant [their opin-
ions], yea, rather, it is impossible that they should
suffer on account of a mere name, since they
are like to all. The multitude, however, cannot
understand these matters, but only one out of a
thousand, or two out of ten thousand. They
declare that they are no longer Jews, and that
they are not yet Christians ; and that it is not at
all fitting to speak openly of their mysteries, but
right to keep them secret by preserving silence.

7. They make out the local position of the
three hundred and sixty-five heavens in the
same way as do mathematicians. For, accept-
ing the theorems of these latter, they have
transferred them to their own type of doctrine.
I'hey hold that their chief is Abraxas ; ^ and, on
this account, that word contains in itself the
numbers amounting to three hundred and sixty-
five.

• This sentence is wholly unintelli^ble as it stands in the Latin
version. Critics differ greatly as to its meaning; Harvey tries to
bring out of it something like the translation given above. [This

name is manufactured from a curious abuse of ("jp/ "jD) Isaiah

xxviii. 10-13, which is variously understood. See (Epiphanius ed.
OthUr, vol. i.) Philastr., p. 38.]

2 So written in Latin, but in Greek "A/Spairol, the numerical value
of the letters in which is three hundred and sixty-five. [See Au^.
(ed. Mtgne), vol. viii. p. 26.] It is doubtful to whom or what thjs
word refers; probably to the heavens.

CHAP. XXV. — DOCTRINES OF CARPOCRATES.

I. Carpocrates, again, and his followers main-
tain that the world and the things which are
therein were created by angels greatly inferior
to the unbegotten Father. They also hold that
Jesus was the son of Joseph, and was just like
other men, with the exception that he differed
from them in this respect, that inasmuch as his
soul was stedfast and pure, he perfectly remem-
bered those things which he had witnessed ^
within the sphere of the unbegotten God. On
this account, a power descended upon him from
the Father, that by means of it he might escape
from the creators of the wodd ; and they say
that it, after passing through them all, and re-
maining in all points free, ascended again to
him, and to the powers,-* which in the same way
embraced like things to itself. They further
declare, that the soul of Jesus, although edu-
cated in the practices of the Jews, regarded
these with contempt, and that for this reason he
was endowed with faculties, by means of which
he destroyed those passions which dwelt in men
as a punishment [for their sins] .

2. The soul, therefore, which is like that of
Christ can despise those rulers who were the
creators of the world, and, in like manner, re-
ceives power for accomplishing the same results.
This idea has raised them to such a pitch of
pride, that some of them declare themselves
similar to Jesus ; while others, still more mighty,
maintain that they are superior to his disciples,
such as Peter and Paul, and the rest of the
apostles, whom they consider to be in no respect
inferior to Jesus. For their souls, descending
from the same sphere as his, and therefore de-
spising in like manner the creators of the world,
are deemed worthy of the same power, and
again depart to the same place. But if any one
shall have despised the things in this world more
than he did, he thus proves himself superior to
him.

3. They practise also magical arts and incan-
tations ; philters, also, and love-potions ; and
have recourse to familiar spirits, dream-sending
demons, and other abominations, declaring that
they possess power to rule over, even now, the
princes and formers of this world ; and not only
them, but also all things that are in it. These
men, even as the Gentiles, have been sent forth
by Satan 5 to bring dishonour upon the Church,
so that, in one way or another, men hearing the
things which they speak, and imagining that we
all are such as they, may turn away their ears
from the preaching of the truth ; or, again, see-
ing the things they practise, may speak evil of

3 ri note again this " Americanism."] . .

* Such seems to be the meaning of the Latin, but the ongmal
text is conjectural.

s [Sec cap. xzvii. 3.]

IREN^US AGAINST HERESIES.

351

us all, who have in fact no fellowship with them,
either in doctrine or in morals, or in our daily
conduct. But they lead a licentious life,' and,
to conceal their impious doctrines, they abuse
the name [of Christ], as a means of hiding
their wickedness ; so that " their condemnation
is just," ^ when they receive from God a recom-
pense suited to their works.

4. So unbridled is their madness, that they
declare they have in their power all things which
are irreligious and impious, and are at liberty to
practise them ; for they maintain that things are
evil or good, simply in virtue of human opinion.^
They deem it necessary, therefore, that by means
of transmigration from body to body, souls
should have experience of every kind of life as
well as every kind of action (unless, indeed, by
a single incarnation, one may be able to prevent
any need for others, by once for all, and with
equal completeness, doing all those things which
we dare not either speak or hear of, nay, which
we must not even conceive in our thoughts, nor
think credible, if any such thing is mooted
among those persons who are our fellow-citi-
zens), in order that, as their writings express it,
their souls, having made trial of every kind of
life, may, at their departure, not be wanting in
any particular. It is necessary * to insist upon
this, lest, on account of some one thing being
still wanting to their deliverance, they should be
compelled once more to become incarnate.
They affirm that for this reason Jesus spoke the
following parable : — "Whilst thou art with thine
adversary in the way, give all diligence, that
thou mayest be delivered from him, lest he give
thee up to the judge, and the judge surrender
thee to the officer, and he cast thee into prison.
Verily, I say unto thee, thou shalt not go out
thence until thou pay the very last farthing." 5
They also declare the " adversary " is one of
those angels who are in the world, whom they
call the Devil, maintaining that he was formed
for this purpose, that he might lead those souls
which have perished from the world to the
Supreme Ruler. They describe him also as
being chief among the makers of the world, and
maintain that he delivers such souls [as have
been mentioned] to another angel, who minis-
ters to him, that he may shut them up in other
bodies ; for they declare that the body is " the
prison." Again, they interpret these expres-
sions, " Thou shalt not go out thence until thou
pay the very last farthing," as meaning that no
one can escape from the power of those angels

' The text is here defective, but the above meaning seems to be
indicated by Epiphanius.

2 Rom. iii. 8.

3 [Isaiah v. 20. Home Tooke derives our word Truth from
what any one troweth.\

* The text here has greatly puzzled the editors. We follow the
simple emendation proposed by Harvey.
5 Matt. v. 25, 26; Luke xii. 58.

who made the world, but that he must pass from
body to body, until he has experience of every
kind of action which can be practised in this
world, and when nothing is longer wanting to
him, then his liberated soul should soar upwards
to that God who is above the angels, the makers
of the world. In this way also all souls are
saved, whether their own which, guarding against
all delay, participate in all sorts of actions dur-
ing one incarnation, or those, again, who, by
passing from body to body, are set free, on ful-
filling and accomplishing what is requisite in
every form of life into which they are sent, so
that at length they shall no longer be [shut up]
in the body.

5. And thus, if ungodly, unlawful, and for-
bidden actions are committed among them, I
can no longer find ground for believing them to
be such.^ And in their writings we read as fol-
lows, the interpretation which they give [of their
views], declaring that Jesus spoke in a mystery
to His disciples and apostles privately, and that
they requested and obtained permission to hand
down the things thus taught them, to others
who should be worthy and believing. We are
saved, indeed, by means of faith and love ; but
all other things, while in their nature indifferent,
are reckoned by the opinion of men — some
good and some evil, there being nothing really
evil by nature.

6. Others of them employ outward marks,
branding their disciples inside the lobe of the
right ear. From among these also arose Mar-
cellina, who came to Rome under [the episco-
pate of] Anicetus, and, holding these doctrines,
she led multitudes astray. They style them-
selves Gnostics. They also possess images,
some of them painted, and others formed from
different kinds of material ; while they maintain
that a likeness of Christ was made by Pilate at
that time when Jesus lived among them.7 They
crown these images, and set them up along with
the images of the philosophers of the world;
that is to say, with the images of Pythagoras,
and Plato, and Aristotle, and the rest. They
have also other modes of honouring these im-
ages, after the same manner of the Gentiles.

CHAP. XXVI. — DOCTRINES OF CERINTHUS, THE
EBIONITES, AND NICOLAITANES.

I. Cerinthus, again, a man who was educated *
in the wisdom of the Egyptians, taught that the
world was not made by the primary God, but
by a certain Power far separated from him, and
at a distance from that Principality who is su-

6 The meaning is here very doubtful, but Tertullian understood
the words as above. If sinning were a necessity, then it could no
longer be regarded as evil.

^ [This censure of images as a Gnostic peculiarity, and as a heath-
enish corruption, should be noted.]

8 We here follow the text as preserved by Hippolytus. The Latin
has, " a certain man in A&ia."

352

IREN^US AGAINST HERESIES.

preme over the universe, and ignorant of him
who is above all. He represented Jesus as
having not been bom of a virgin, but as being
the son of Joseph and Mary according to the
ordinary course of human generation, while he
nevertheless was more righteous, prudent, and
wise than other men. Moreover, after his bap-
tism, Christ descended upon him in the form of
a dove from the Supreme Ruler, and that then
he proclaimed the unknown Father, and per-
formed miracles. Bnt at last Christ departed
from Jesus, and that then Jesus suffered and
rose again, while Christ remained impassible,
inasmuch as he was a spiritual being.

2. Those who are called Ebionites agree that
the world was made by God ; but their opinions
with respect to the Lord are similar to those
of Cerinthus and Carpocrates. They use the
Gospel according to Matthew only, and repu-
diate the Apostle Paul, maintaining that he was
an apostate from the law. As to the prophetical
writings, they endeavour to expound them in a
somewhat singular manner : they practise cir-
cumcision, persevere in the obser\'ance of those
customs which are enjoined by the law, and are
so Judaic in their style of Hfe, that they even
adore Jerusalem as if it were the house of God.

3. The Nicolaitanes are the followers of that
Nicolas who was one of the seven first ordained
to the diaconate by the apostles.' They lead
lives of unrestrained indulgence. The character
of these men is very plainly pointed out in the
Apocalypse of John, [when they are represented]
as teaching that it is a matter of indifference to
practise adultery, and to eat things sacrificed to
idols. Wherefore the Word has also spoken of
them thus : " But this thou hast, that thou hatest
the deeds of the Nicolaitanes, which I also
hate." ^

CHAP. XXVII. DOCTRINES OF CERDO AND MAR-

CION,

1. Cerdo was one who took his system from
the followers of Simon, and came to live at
Rome in the time of Hyginus, who held the
ninth place in the episcopal succession from the
apostles downwards. He taught that the God
proclaimed by the law and the prophets was not
the Father of our Lord Jesus Christ. For the
former was known, but the latter unknown ;
while the one also was righteous, but the other
benevolent.

2. Marcion of Pontus succeeded him, and
developed his doctrine. In so doing, he ad-
vanced the most daring blasphemy against Him
who is proclaimed as God by the law and the
prophets, declaring Him to be the author of
evils, to take delight in war, to be infirm of pur-

' [This is disputed by other primitive authorities.]
« Rev. ii. 6.

pose, and even to be contrary to Himself. But
Jesus being derived from that father who is
above the God that made the world, and coming
into Judaea in the times of Pontius Pilate the
governor, who was the procurator of Tiberius
Caesar, was manifested in the form of a man to
those who were in Judaea, abolishing the prophets
and the law, and all the works of that God who
made the world, whom also he calls Cosmocra-
tor. Besides this, he mutilates the Gospel which
is according to Luke, removing all that is written
respecting the generation of the Lord, and set-
ting aside a great deal of the teaching of the
Lord, in which the Lord is recorded as most
clearly confessing that the Maker of this universe
is His Father. He likewise persuaded his dis-
ciples that he himself was more worthy of credit
than are those apostles who have handed down
the Gospel to us, furnishing them not with the
Gospel, but merely a fragment of it. In like
manner, too, he dismembered the Epistles of
Paul, removing all that is said by the apostle
respecting that God who made the world, to the
effect that He is the Father of our Lord Jesus
Christ, and also those passages from the pro-
phetical writings which the apostle quotes, in
order to teach us that they announced before-
hand the coming of the Lord.

3. Salvation will be the attainment only of
those souls which had learned his doctrine ;
while the body, as having been taken from the
earth, is incapable of sharing in salvation. In
addition to his blasphemy against God Himself,
he advanced this also, truly speaking as with
the mouth of the devil, and saying all things
in direct opposition to the truth, — that Cain,
and those like him, and the Sodomites, and the
Egyptians, and others like them, and, in fine, all
the nations who walked in all sorts of abomina-
tion, were saved by the Lord, on His descending
into Hades, and on their running unto Him,
and that they welcomed Him into their king-
dom. But the serpent ^ which was in Marcion
declared that Abel, and Enoch, and Noah, and
those other righteous men who sprang •♦ from
the patriarch Abraham, with all the prophets,
and those who were pleasing to God, did not
partake in salvation. For since these men, he
says, knew that their God was constandy tempt-
ing them, so now they suspected that He was
tempting them, and did not run to Jesus, or
believe His announcement : and for this reason
he declared that their souls remained in Hades.
, 4. But since this man is the only one who has
dared openly to mutilate the Scriptures, and
unblushingly above all others to inveigh against
God, I purpose specially to refute him, convict-

i rComp. cap. XXV. 3.] .

* We here follow the amended version proposed by the Benedicunc
editor.

IREN.EUS AGAINST HERESIES.

353

ing him out of his own writings ; and, with the
help of God, I shall overthrow him out of those '
discourses of the Lord and the apostles, which
are of authority with him, and of which he makes
use. At present, however, I have simply been
led to mention him, that thou mightest know
that all those who in any way corrupt the truth,
and injuriously affect the preaching of the Church,
are the disciples and successors of Simon Magus
of Samaria. Although they do not confess the
name of their master, in order all the more to
seduce others, yet they do teach his doctrines.
They set forth, indeed, the name of Christ Jesus
as a sort of lure, but in various ways they
introduce the impieties of Simon ; and thus they
destroy multitudes, wickedly disseminating their
own doctrines by the use of a good name, and,
through means of its sweetness and beauty,
extending to their hearers the bitter and malig-
nant poison of the serpent, the great author of
apostasy.^

CHAP. XXVIII. DOCTRINES OF TATIAN, THE

ENCRATITES, AND OTHERS.

I. Many offshoots of numerous heresies have
already been formed from those heretics we have
described. This arises from the fact that numbers
of them — indeed, we may say all — desire them-
selves to be teachers, and to break off from the
particular heresy in which they have been in-
volved. Forming one set of doctrines out of a
totally different system of opinions, and then again
others from others, they insist upon teaching
something new, declaring themselves the inventors
of any sort of opinion which they may have been
able to call into existence. To give an example :
Springing from Saturninus and Marcion, those who
are called Encratites (self-controlled) preached
against marriage, thus setting aside the original
creation of God, and indirectly blaming Him
who made the male and female for the propaga-
tion of the human race. Some of those reckoned
among them have also introduced abstinence
from animal food, thus proving themselves un-
grateful to God, who formed all things. They
deny, too, the salvation of him who was first
created. It is but lately, however, that this
opinion has been invented among them. A
certain man named Tatian first introduced the
blasphemy. He was a hearer of Justin's, and as
long as he continued with him he expressed no
such views ; but after his martyrdom he separated
from the Church, and, excited and puffed up by
the thought of being a teacher, as if he were
superior to others, he composed his own peculiar
type of doctrine. He invented a system of cer-
tain invisible ^ons, like the followers of Valen-

' A promise never fulfilled: comp. book ili. 12, and Eiiseb., Hisi.
EccL, V. 8.

- [Rev. xii. 9.

tinus ; while, like Marcion and Saturninus, he
declared that marriage was nothing else than
corruption and fornication.^ But his denial of
Adam's salvation was an opinion due entirely to
himself.

2. Others, again, following upon Basilides and
Carpocrates, have introduced promiscuous in-
tercourse and a plurality of wives, and are indif-
ferent about eating meats sacrificed to idols,
maintaining that God does not greatly regard
such matters. But why continue ? For it is an
impracticable attempt to mention all those who,
in one way or another, have fallen away from the
truth.

CHAP. XXIX. DOCTRINES OF VARIOUS OTHER

GNOSTIC SECTS, AND ESPECIALLY OF THE BAR-
BELIOTES OR BORBORUNS.

1. Besides those, however, among these here-
tics who are Simonians, and of whom we have
already spoken, a multitude of Gnostics have
sprung up, and have been manifested like mush-
rooms growing out of the ground. I now pro-
ceed to describe the principal opinions held by
them. Some of them, then, set forth a certain
^on who never grows old, and exists in a virgin
spirit : him they style Barbelos."* They declare
that somewhere or other there exists a certain
father who cannot be named, and that he was
desirous to reveal himself to this Barbelos.
Then this Ennoea went forward, stood before his
face, and demanded from him Prognosis (pre-
science). But when Prognosis had, [as was
requested,] come forth, these two asked for
Aphtharsia (incorruption), which also came forth,
and after that Zoe Aionios (eternal life). Bar-
belos, glorying in these, and contemplating their
greatness, and in conception 5 [thus formed],
rejoicing in this greatness, generated light similar
to it. They declare that this was the beginning
both of light and of the generation of all things ;
and that the Father, beholding this light, anointed
it with his own benignity, that it might be ren-
dered perfect. Moreover, they maintain that
this was Christ, who again, according to them,
requested that Nous should be given him as an
assistant ; and Nous came forth accordingly.
Besides these, the Father sent forth Logos. The
conjunctions of Ennoea and Logos, and of Aph-
tharsia and Christ, will thus be formed ; while
Zoe Aionios was united to Thelema, and Nous to
Prognosis. These, then, magnified the great
light and Barbelos.

2. They also affirm that Autogenes was after-
wards sent forth from Ennoea and Logos, to be

3 [The whole casuistical system of the Trent divines, De Matri-
monio, proceeds on this principle: marriage is licensed evil.]

* Harvey supposes this name to be derived from two Syriac words,
meaning "God in a Tetrad." Matter again derives it from two
Hebrew words, denoting " Daughter of the Lord."

s Both the text and meaning are here altogether doubtful.

354

IREN^US AGAINST HERESIES.

a representation of the great light, and that he
was greatly honoured, all things being rendered
subject unto him. Along with him was sent forth
Aletheia, and a conjunction was formed between
Autogenes and Aletheia. But they declare that
from the Light, which is Christ, and from Aph-
tharsia, four luminaries were sent forth to sur-
round Autogenes ; and again from Thelema and
Zoe Aionios four other emissions took place, to
wait upon these four luminaries ; and these they
name Charis (grace), Thelesis (will), Synesis
(understanding), and Phronesis (prudence).
Of these, Charis is connected with the great and
first luminary : him they represent as Soter (Sav-
iour), and style Armogenes.' Thelesis, again, is
united to the second luminary, whom they also
name Raguel ; Synesis to the third, whom they
call David ; and Phronesis to the fourth, whom
they name Eleleth.

3. All these, then, being thus settled, Auto-
genes moreover produces a perfect and true man,
whom they also call Adamas, inasmuch as neither
has he himself ever been conquered, nor have
those from whom he sprang ; he also was, along
with the first light, severed from Armogenes.
Moreover, perfect knowledge was sent forth by
Autogenes along with man, and was united to
him ; hence he attained to the knowledge of him
that is above all. Invincible power was also
conferred on him by the virgin spirit ; and all
things then rested in him, to sing praises to the
great .>Eon. Hence also they declare were mani-
fested the mother, the father, the son ; while
from Anthropos and Gnosis that Tree was pro-
duced which they also style Gnosis itself.

4. Next they maintain, that from the first angel,
who stands by the side of Monogenes, the Holy
Spirit has been sent forth, whom they also term
Sophia and Prunicus.^ He then, perceiving that
all the others had consorts, while he himself was
destitute of one, searched after a being to whom
he might be united ; and not finding one, he
exerted and extended himself to the uttermost,
and looked down into the lower regions, in the
expectation of there finding a consort ; and still
not meeting with one, he leaped forth [from his
place] in a state of great impatience, [which
had come upon him] because he had made his
attem[)t without the good-will of his father.
Afterwards, under the influence of simplicity
and kindness, he produced a work in which
were to be found ignorance and audacity. This
work of his they declare to be Protarchontes,
the former of this [lower] creation. But they
relate that a mighty power carried him away
from his mother, and that he settled far away

■ Harvey refers to the cabbalistic books in explanation of this and
the following names, biit their meanintjs are very uncertain.

^ Various explanations of this word have been proposed, but its
signification remains altogether doubtful.

from her in the lower regions, and formed the
firmament of heaven, in which also they affirm
that he dwells. And in his ignorance he formed
those powers which are inferior to himself —
angels, and firmaments, and all things earthly.
They affirm that he, being united to Authadia
(audacity), produced Kakia (wickedness), Zelos
(emulation), Phthonos (envy), Erinnys (fury),
and Epithymia (lust). When these were gen-
erated, the mother Sophia deeply grieved, fled
away, departed into the upper regions, and be-
came the last of the Ogdoad, reckoning it down-
wards. On her thus departing, he imagined he
was the only being in existence ; and on this
account declared, " I am a jealous God, and
besides me there is no one."^ Such are the
falsehoods which these people invent.

CHAP. XXX. — DOCTRINES OF THE OPHITES AND
SETHIANS.

1. Others, again, portentously declare that
there exists, in the power of Bythus, a certain
primary light, blessed, incorruptible, and infinite :
this is the Father of all, and is styled the first
man. They also maintain that his Ennoea, going
forth from him, produced a son, and that this is
the son of man — the second man. Below these,
again, is the Holy Spirit, and under this superior
spirit the elements were separated from each
other, viz., water, darkness, the abyss, chaos,
above which they declare the Spirit was borne,
calling him the first woman. Afterwards, they
maintain, the first man, with his son, delighting
over the beauty of the Spirit — that is, of the
woman — and shedding light upon her, begat by
her an incorruptible light, the third male, whom
they call Christ, — the son of the first and sec-
ond man, and of the Holy Spirit, the first woman.

2. The father and son thus both had inter-
course with the woman (whom they also call the
mother of the living). When, however,'* she
could not bear nor receive into herself the great-
ness of the lights, they declare that she was filled
to repletion, and became ebullient on the left
side ; and that thus their only son Christ, as
belonging to the right side, and ever tending to
what was higher, was immediately caught up with
his mother to form an incorruptible ^^Eon. This
constitutes the tnie and holy Church, which has
become the appellation, the meeting together,
and the union of the father of all, of the first
man, of the son, of the second man, of Christ
their son, and of the woman who has been men-
tioned.

3. They teach, however, that the power which
proceeded from the woman by ebullition, being
besprinkled with light, fell downward from the
place occupied by its progenitors, yet possessing

3 Ex. XX. s; Isa. xlv. 5, 6.

* The punctuation is here difficult and doubtful.

IREN^US AGAINST HERESIES.

355

by its own will that besprinkling of light ; and it
they call Sinistra, Prunicus, and Sophia, as well
as masculo-feminine. This being, in its sim-
plicity, descended into the waters while they
were yet in a state of immobility, and imparted
motion to them also, wantonly acting upon them
even to their lowest depths, and assumed from
them a body. For they affirm that all things
rushed towards and clung to that sprinkling of
light, and begirt it all round. Unless it had
possessed that, it would perhaps have been to-
tally absorbed in, and overwhelmed by, material
substance. Being therefore bound down by a
body which was composed of matter, and greatly
burdened by it, this power regretted the course
it had followed, and made an attempt to escape
from the waters and ascend to its mother : it
could not effect this, however, on account of the
weight of the body lying over and around it.
But feeling very ill at ease, it endeavoured at
least to conceal that light which came from above,
fearing lest it too might be injured by the inferior
elements, as had happened to itself. And when
it had received power from that besprinkling of
light which it possessed, it sprang back again,
and was borne aloft ; and being on high, it ex-
tended itself, covered [a portion of space], and
formed this visible heaven out of its body ; yet
remained under the heaven which it made, as
still possessing the form of a watery body. But
when it had conceived a desire for the light
above, and had received power by all things, it
laid down this body, and was freed from it. This
body which they speak of that power as having
thrown off, they call a female from a female.

4. They declare, moreover, that her son had
also himself a certain breath of incorruption left
him by his mother, and that through means of
it he works ; and becoming powerful, he himself,
as they affirm, also sent forth from the waters a
son without a mother ; for they do not allow him
either to have known a mother. His son, again,
after the example of his father, sent forth another
son. This third one, too, generated a fourth ;
the fourth also generated a son : they maintain
that again a son was generated by the fifth ;
and the sixth, too, generated a seventh. Thus
was the Hebdomad, according to them, com-
pleted, the mother possessing the eighth place ;
and as in the case of their generations, so also
in regard to dignities and powers, they precede
each other in turn.

5. They have also given names to [the sev-
eral persons] in their system of falsehood, such
as the following : he who was the first descend-
ant of the mother is called laldabaoth ; ' he,

■ The probable meaning of this and the following names is thus
given by Harvey. laldabaoth, Lord God 0/ the Fathers; lao, "Je-
hovah ; Oreus, LzglU ; Astanphseus, Crown: Sabaoth, of course,
means Hosts ; Adoneus, Lord ; and Eloeus, God. All the names are
derived from the cabbalistic theology of the Jews.

again, descended from him, is named lao ; he,
from this one, is called Sabaoth ; the fourth is
named Adoneus ; the fifth, Eloeus ; the sixth,
Oreus ; and the seventh and last of all, Astan-
phaeus. Moreover, they represent these heavens,
potentates, powers, angels, and creators, as sit-
ting in their proper order in heaven, according
to their generation, and as invisibly mling over
things celestial and terrestrial. The first of
them, namely laldabaoth, holds his mother in
contempt, inasmuch as he produced sons and
grandsons without the permission of any one,
yea, even angels, archangels, powers, potentates,
and dominions. After these things had been
done, his sons turned to strive and quarrel with
him about the supreme power, — conduct which
deeply grieved laldabaoth, and drove him to
despair. In these circumstances, he cast his
eyes upon the subjacent dregs of matter, and
fixed his desire upon it, to which they declare
his son owes his origin. This son is Nous him-
self, twisted into the form of a serpent ; ^ and
hence were derived the spirit, the soul, and all
mundane things : from this too were generated
all oblivion, wickedness, emulation, envy, and
death. They declare that the father imparted '
still greater crookedness to this serpent-like and
contorted Nous of theirs, when he was with their
father in heaven and Paradise.

6. On this account, laldabaoth, becoming up-
lifted in spirit, boasted himself over all those
things that were below him, and exclaimed, " I
am father, and God, and above me there is no
one." But his mother, hearing him speak thus,
cried out against him, " Do not lie, laldabaoth :
for the father of all, the first Anthropos (man),
is above thee ; and so is Anthropos the son of
Anthropos." Then, as all were disturbed by
this new voice, and by the unexpected procla-
mation, and as they were inquiring whence the
noise proceeded, in order to lead them away
and attract them to himself, they affirm that
laldabaoth exclaimed, " Come, let us make man
after our image." ^ The six powers, on hearing
this, and their mother furnishing them with the
idea of a man (in order that by means of him
she might empty them of their original power),
jointly formed a man of immense size, both in
regard to breadth and length. But as he could
merely writhe along the ground, they carried
him to their father ; Sophia so labouring in this
matter, that she might empty him (laldabaoth)
of the light with which he had been sprinkled,
so that he might no longer, though still power-
ful, be able to lift up himself against the powers
above. They declare, then, that by breathing

2 Hence their name of Ophites, from ocfiis, a serpent.

3 The Latin has evertisse, implying that thus Nous was more
degraded.

■♦ Gen. L a6.

356

IREN^US AGAINST HERESIES.

into man the spirit of life, he was secretly emptied
of his power ; that hence man became a possessor
of nous (intelligence) and enthymesis (thought) ;
and they afifirm that these are the faculties which
partake in salvation. He [they further assert] at
once gave thanks to the first Anthropos (man),
forsaking those who had created him.

7. But laldabaoth, feeling envious at this, was
pleased to form the design of again emptying
man by means of woman, and produced a woman
from his own enthymesis, whom that Prunicus
[above mentioned] laying hold of, imperceptibly
emptied her of power. But the others coming
and admiring her beauty, named her Eve, and
falling in love with her, begat sons by her, whom
they also declare to be the angels. But their
mother (Sophia) cunningly devised a scheme to
seduce Eve and Adam, by means of the serpent,
to transgress the command of laldabaoth. Eve
listened to this as if it had proceeded from a son
of God, and yielded an easy belief. She also
persuaded Adam to eat of the tree regarding
which God had said that they should not eat of
it. They then declare that, on their thus eating,
they attained to the knowledge of that power
which is above all, and departed from those who
had created them." When Prunicus perceived
that the powers were thus baffled by their own
creature, she greatly rejoiced, and again cried
out, that since the father was incorruptible, he
(laldabaoth) who formerly called himself the
father was a liar ; and that, while Anthropos and
the first woman (the Spirit) existed previously,
this one (Eve) sinned by committing adultery.

8. laldabaoth, however, through that oblivion
in which he was involved, and not paying any
regard to these things, cast Adam and Eve out
of Paradise, because they had transgressed his
commandment. For he had a desire to beget
sons by Eve, but did not accomplish his wish,
because his mother opposed him in every point,
and secretly emptied Adam and Kve of the light
with which they had been sprinkled, in order
that that spirit which proceeded from the su-
preme power might participate neither in the
curse nor opprobrium [caused by transgression].
They also teach that, thus being emptied of the
divine substance, they were cursed by him, and
cast down from heaven to this world.^ But the
serpent also, who was acting against the father,
was cast down by him into this lower world ; he
reduced, however, under his power the angels
here, and begat six sons, he himself forming the
seventh person, after the example of that Hel)-
domad which surrounds the father. They fur-
ther declare that these are the seven mundane
demons, who always oppose and resist the human

' That is, from laldabaoth, etc. [Phi'lastr. (,/ii sn/>ra), Oehler,

' 1 here is constant reference in this section to rabbinical conceits
and follies.

race, because it was on their account that their
father was cast down to this lower world.

9. Adam and Eve previously had light, and
clear, and as it were spiritual bodies, such as
they were at their creation ; but when they came
to this world, these changed into bodies more
opaque, and gross, and sluggish. Their soul
also was feeble and languid, inasmuch as they
had received from their creator a merely mun-
dane inspiration. This continued until Prunicus,
moved with compassion towards them, restored
to them the sweet savour of the besprinkling of
light, by means of which they came to a remem-
brance of themselves, and knew that they were
naked, as well as that the body was a material
substance, and thus recognised that they bore
death about with them. They thereupon be-
came patient, knowing that only for a time they
would be enveloped in the body. They also
found out food, through the guidance of Sophia ;
and when they were satisfied, they had carnal
knowledge of each other, and begat Cain, whom
the serpent, that had been cast down along with
his sons, immediately laid hold of and destroyed
by filling him with mundane oblivion, and urging
into folly and audacity, so that, by slaying his
brother Abel, he was the first to bring to light
envy and death. After these, they affirm that,
by the forethought of Prunicus, Seth was begot-
ten, and then Norea,' from whom they represent
all the rest of mankind as being descended.
They were urged on to all kinds of wickedness
by the inferior Hebdomad, and to apostasy,
idolatry, and a general contempt for everything
by the superior holy Hebdomad,'* since the
mother was always secretly opposed to them,
and carefully preserved what was peculiarly her
own, that is, the besprinkling of light. They
maintain, moreover, that the holy Hebdomad is
the seven stars which they call planets ; and
they affirm that the serpent cast down has two
names, Michael and Samael.

10. laldabaoth, again, being incensed with
men, because they did not worship or honour
him as father and God, sent forth a deluge upon
them, that he might at once destroy them all.
But Sophia opposed him in this point also, and
Noah and his family were saved in the ark by
means of the besprinkling of that light which
proceeded from her, and through it the world
was again filled with mankind. laldabaoth him-
self chose a certain man named Abraham from
among these, and made a covenant with him,
to the effect that, if his seed continued to serve
him, he would give to them the earth for an
inheritance. Afterwards, by means of Moses, he

3 A name probably derived from the Hebrew n'^>'J. g"'!, but
of the person referred to we know nothing.

* We here follow the emendation of Grabe: the defection of Pru-
nicus is intended.

IREN^US AGAINST HERESIES.

357

brought forth Abraham's descendants from Egypt,
and gave them the law, and made them the Jews.
Among that people he chose seven days,' which
they also call the holy Hebdomad. Each of
these receives his own herald for the purpose
of glorifying and proclaiming God ; so that, when
the rest hear these praises, they too may serve
those who are announced as gods by the prophets.

1 1 . Moreover, they distribute the prophets in
the following manner : Moses, and Joshua the
son of Nun, and Amos, and Habakkuk, belonged
to laldabaoth ; Samuel, and Nathan, and Jonah,
and Micah, to lao ; Elijah, Joel, and Zechariah,
to Sabaoth ; Isaiah, Ezekiel, Jeremiah, and Dan-
iel, to Adonai ; Tobias and Haggai to Eloi ;
Michaiah and Nahum to Oreus ; Esdras and
Zephaniah to Astanphgeus. Each one of these,
then, glorifies his own father and God, and they
maintain that Sophia herself has also spoken
many things through them regarding the first
Anthropos (man),^ and concerning that Christ
who is above, thus admonishing and reminding
men of the incorruptible light, the first Anthropos,
and of the descent of Christ. The [other]
powers being terrified by these things, and mar-
velling at the novelty of those things which were
announced by the prophets, Prunicus brought it
about by means of laldabaoth (who knew not
what he did), that emissions of two men took
place, the one from the barren Elizabeth, and
the other from the Virgin Mary.

12. And since she herself had no rest either
in heaven or on earth, she invoked her mother
to assist her in her distress. Upon this, her
mother, the first woman, was moved with com-
passion towards her daughter, on her repentance,
and begged from the first man that Christ should
be sent to her assistance, who, being sent forth,
descended to his sister, and to the besprinkling
of light. When he recognised her (that is, the
Sophia below) , her brother descended to her, and
announced his advent through means of John,
and prepared the baptism of repentance, and
adopted Jesus beforehand, in order that on Christ
descending he might find a pure vessel, and that
by the son of that laldabaoth the woman might be
announced by Christ. They further declare that
he descended through the seven heavens, having
assumed the likeness of their sons, and grad-
ually emptied them of their power. For they
maintain that the whole besprinkling of light
rushed to him, and that Christ, descending to
this world, first clothed his sister Sophia [with
it], and that then both exulted in the mutual

• The Latin here is " ex quibus," and the meaning is exceedingly
obscure. Harvey thinks it is the representative ef Syv (\p6viav) in the
Greek, but we prefer to refer it to " Judseos," as above. The next
sentence seems unintelligible: but, according to Harvey, "each dei-
fied day of the week had his ministering prophets."

- The common text inserts " et incorruptibili ^Eone," but this
jcems better rejected as a glossarial interpolation.

refreshment they felt in each other's society :
this scene they describe as relating to bridegroom
and bride. But Jesus, inasmuch as he was be-
gotten of the Virgin through the agency of God,
was wiser, purer, and more righteous than all
other men : Christ united to Sophia descended
into him, and thus Jesus Christ was produced.

13. They affirm that many of his disciples
were not aware of the descent of Christ into
him ; but that, when Christ did descend on
Jesus, he then began to work miracles, and heal,
and announce the unknown Father, and openly
to confess himself the son of the first man. The
powers and the father of Jesus were angry at
these proceedings, and laboured to destroy him ;
and when he was being led away for this pur-
pose, they say that Christ himself, along with
Sophia, departed from him into the state of an
incorruptible ^on, while Jesus was crucified.
Christ, however, was not forgetful of his Jesus,
but sent down a certain energy into him from
above, which raised him up again in the body,
which they call both animal and spiritual ; for he
sent the mundane parts back again into the world.
When his disciples saw that he had risen, they did
not recognise him — no, not even Jesus himself,
by whom he rose again from the dead. And they
assert that this very great error prevailed among
his disciples, that they imagined he had risen in
a mundane body, not knowing that " flesh ^ and
blood do not attain to the kingdom of God."

14. They strove to establish the descent and
ascent of Christ, by the fact that neither before
his baptism, nor after his resurrection from the
dead, do his disciples state that he did any
mighty works, not being aware that Jesus was
united to Christ, and the incorruptible ^on to
the Hebdomad ; and they declare his mundane
body to be of the same nature as that of animals.
But after his resurrection he tarried [on earth]
eighteen months ; and knowledge descending
into him from above, he taught what was clear.
He instructed a few of his disciples, whom he
knew to be capable of understanding so great
mysteries, in these things, and was then received
up into heaven, Christ sitting down at the right
hand of his father laldabaoth, that he may re-
ceive to himself the souls of those who have
known them,"* after they have laid aside their
mundane flesh, thus enriching himself without
the knowledge or perception of his father ; so
that, in proportion as Jesus enriches himself with
holy souls, to such an extent does his father suf-
fer loss and is diminished, being emptied of his
own power by these souls. For he will not now
possess holy souls to send them down again into

3 I Cor. XV. 50. The Latin text reads " apprehendunt," which
can scarcely be the translation of icAJipovo/x^erac in the Greek text of
the New Testament.

♦ That is, Christ and Jesus.

IREN^US AGAINST HERESIES.

the world, except those only which are of his
substance, that is, those into which he has
breathed. But the consummation [of all things]
will take place, when the whole besprinkling of
the spirit of light is gathered together, and is
carried off to form an incorruptible ^on.

1 5 . Such are the opinions which prevail among
these persons, by whom, like the Lemaean hydra,
a many-headed beast has been generated from
the school of Valentinus. For some of them
assert that Sophia herself became the serpent ;
on which account she was hostile to the creator
of Adam, and implanted knowledge in men, for
which reason the serpent was called wiser than
all others. Moreover, by the position of our
intestines, through which the food is conveyed,
and by the fact that they possess such a figure,
our internal configuration ' in the form of a ser-
pent reveals our hidden generatrix.

CHAP. XXXI. DOCTRINES OF THE CAINITES.

1. Others again declare that Cain derived his
being from the Power above, and acknowledge
that Esau, Korah, the Sodomites, and all such
persons, are related to themselves. On this
account, they add, they have been assailed by
the Creator, yet no one of them has suffered
injury. For Sophia was in the habit of carrying
off that which belonged to her from them to
herself. They declare that Judas the traitor
was thoroughly acquainted with these things,
and that he alone, knowing the truth as no
others did, accomplished the mystery of the
betrayal ; by him all things, both earthly and
heavenly, were thus thrown into confusion.
They produce a fictitious history of this kind,
which they style the Gospel of Judas.

2. I have also made a collection of their
writings in which they advocate the abolition
of the doings of Hystera.^ Moreover, they call
this Hystera the creator of heaven and earth.
They also hold, like Carpocrates, that men can-
not be saved until they have gone through all
kinds of experience. An angel, they maintain,
attends them in every one of their sinful and
abominable actions, and urges them to venture
on audacity and incur pollution. Whatever may
be the nature ^ of the action, they declare that
they do it in the name of the angel, saying, " O
thou angel, I use thy work ; O thou power, I
accomplish thy operation ! " And they main-
tain that this is " perfect knowledge," without
shrinking to rush into such actions as it is not
lawful even to name.

3. It was necessary clearly to prove, that, as
their very opinions and regulations exhibit them,

' The text of this sentence is hopelessly corrupt, but the meaning
is as given above.

2 According to Harvey, Hystera corresponds to the " passions "
of Achamoth. [Note the " Americanism," advocate used as a verb.]

3 The text is here imperfect, and lh« translation only conjectural.

those who are of the school of Valentinus derive
their origin from such mothers, fathers, and an-
cestors, and also to bring forward their doctrines,
with the hope that perchance some of them,
exercising repentance and returning to the only
Creator, and God the Former of the universe,
may obtain salvation, and that others may not
henceforth be drawn away by their wicked,
although plausible, persuasions, imagining that
they will obtain from them the knowledge of
some greater and more sublime mysteries. But
let them rather, learning to good effect from us the
wicked tenets of these men, look with contempt
upon their doctrines, while at the same time they
pity those who, still cleaving to these miserable
and baseless fables, have reached such a pitch
of arrogance as to reckon themselves superior to
all others on account of such knowledge, or, as
it should rather be called, ignorance. They have
now been fully exposed ; and simply to exhibit
their sentiments, is to obtain a victory over them.
4. Wherefore I have laboured to bring for-
ward, and make clearly manifest, the utterly ill-
conditioned carcase of this miserable little fox."*
For there will not now be need of many words
to overturn their system of doctrine, when it has
been made manifest to all. It is as when, on
a beast hiding itself in a wood, and by rushing
forth from it is in the habit of destroying multi-
tudes, one who beats round the wood and thor-
oughly explores it, so as to compel the animal
to break cover, does not strive to capture it,
seeing that it is truly a ferocious beast ; but
those present can then watch and avoid its
assaults, and can cast darts at it from all sides,
and wound it, and finally slay that destructive
brute. So, in our case, since we have brought
their hidden mysteries, which they keep in
silence among themselves, to the light, it will
not now be necessary to use many words in de-
stroying their system of opinions. For it is now
in thy power, and in the power of all thy asso-
ciates, to familiarize yourselves with what has
been said, to overthrow their wicked and undi-
gested doctrines, and to set forth doctrines
agreeable to the truth. Since then the case is
so, I shall, according to promise, and as my
ability ser\'es, labour to overthrow them, by
refuting them all in the following book. Even
to give an account of them is a tedious affair, as
thou seest.5 But I shall fiirnish means for over-
throwing them, by meeting all their opinions in the
order in which they have been described, that I
may not only expose the wild beast to view, but
may inflict wounds upon it from every side.

■♦ [Cant. ii. 15: St. Lul^e xiii. 32.]

5 [Let the reader bear in mind that the Greek of this original and
very precious author exists only in fragments. We are reading the
translation of a translation; the Latin very rude, and the subject
itself full of difficulties. It may yet be discovered that some of th«
faults of the work are not chargeable to Irenaeus.J

IREN^US AGAINST HERESIES.

BOOK II.

PREFACE.

I. In the first book, which immediately
precedes this, exposing " knowledge falsely so
called," ' I showed thee, my very dear friend,
that the whole system devised, in many and
opposite ways, by those who are of the school
of Valentinus, was false and baseless. I also set
forth the tenets of their predecessors, proving
that they not only differed among themselves,
but had long previously swerved from the truth
itself. I further explained, with all diligence,
the doctrine as well as practice of Marcus the
magician, since he, too, belongs to these persons ;
and I carefully noticed ^ the passages which they
garble from the Scriptures, with the view of
adapting them to their own fictions. Moreover,
I minutely narrated the manner in which, by
means of numbers, and by the twenty-four letters
of the alphabet, they boldly endeavour to estab-
lish [what they regard as] truth. I have also
related how they think and teach that creation
at large was formed after the image of their
invisible Pleroma, and what they hold respecting
the Demiurge, declaring at the same time the
doctrine of Simon Magus of Samaria, their pro-
genitor, and of all those who succeeded him. I
mentioned, too, the multitude of those Gnostics
who are sprung from him, and noticed^ the points
of difference between them, their several doc-
trines, and the order of their succession, while
I set forth all those heresies which have been
originated by them. I showed, moreover, that
all these heretics, taking their rise from Simon,
have introduced impious and irreligious doctrines
into this life ; and I explained the nature of their
"redemption," and their method of initiating
those who are rendered " perfect," along with
their invocations and their mysteries. I proved
also that there is one God, the Creator, and that
He is not the fruit of any defect, nor is there
anything either above Him, or after Him.

' I Tim. vi. 20.

* [Note this " Americanism."]

2. In the present book, I shall establish those
points which fit in with my design, so far as
time permits, and overthrow, by means of
lengthened treatment under distinct heads, their
whole system ; for which reason, since it is an
exposure and subversion of their opinions, I
have so entitled the composition of this work.
For it is fitting, by a plain revelation and over-
throw of their conjunctions, to put an end to
these hidden alliances,^ and to Bythus himself,
and thus to obtain a demonstration that he
never existed at any previous time, nor now has
any existence.

CHAP. I. THERE IS BUT ONE GOD: THE IMPOS-
SIBILITY OF ITS BEING OTHERWISE.

1. It is proper, then, that I should begin with
the first and most important head, that is, God
the Creator, who made the heaven and the
earth, and all things that are therein (whom
these men blasphemously style the fruit of a de-
fect), and to demonstrate that there is nothing
either above Him or after Him ; nor that, influ-
enced by any one, but of His own free will, He
created all things, since He is the only God, the
only Lord, the only Creator, the only Father,
alone containing all things, and Himself com-
manding all things into existence.

2. For how can there be any other Fulness,
or Principle, or Power, or God, above Him,
since it is matter of necessity that God, the Ple-
roma (Fulness) of all these, should contain all
things in His immensity, and should be con-
tained by no one? But if there is anything
beyond Him, He is not then the Pleroma of all,
nor does He contain all. For that which they
declare to be beyond Him will be wanting to
the Pleroma, or, [in other words,] to that God
who is above all things. But that which is
wanting, and falls in any way short, is not the

3 This passage is very obscure: we have supplied " et,
as Harvey conjectures, may have dropped out of the text.

3S9

which.

360

IREN^US AGAINST HERESIES.

Pleroma of all things. In such a case, He
would have both beginning, middle, and end,
with respect to those who are beyond Him.
And if He has an end in regard to those things
which are below. He has also a beginning with
respect to those things which are above. In
like manner, there is an absolute necessity that
He should experience the very same thing at all
other points, and should be held in, bounded,
and enclosed by those existences that are out-
side of Him. For that being who is the end
downwards, necessarily circumscribes and sur-
rounds him who finds his end in it. And thus,
according to them, the Father of all (that is,
He whom they call Proon and Proarche), with
their Pleroma, and the good God of Marcion,
is established and enclosed in some other, and
is surrounded from without by another mighty
Being, who must of necessity be greater, in-
asmuch as that which contains is greater than
that which is contained. But then that which
is greater is also stronger, and in a greater
degree Lord ; and that which is greater, and
stronger, and in a greater degree Lord — must
be God.

3. Now, since there exists, according to them,
also something else which they declare to be
outside of the Pleroma, into which they further
hold there descended that higher power who
went astray, it is in every way necessary that the
IMeroma either contains that which is beyond,
yet is contained (for otherwise, it will not be
beyond the Pleroma ; for if there is anything
beyond the Pleroma, there will be a Pleroma
within this very Pleroma which they declare to
be outside of the Pleroma, and the Pleroma will
be contained by that which is beyond : and with
the Pleroma is understood also the first God) ;
or, again, they must be an infinite distance sepa-
rated from each other — the Pleroma [I mean],
and that which is beyond it. But if they main-
tain this, there will then be a third kind of exist-
ence, which separates by immensity the Pleroma
and that which is beyond it. This third kind of
existence will therefore bound and contain both
the others, and will be greater both than the
Pleroma, and than that which is beyond it, inas-
much as it contains both in its bosom. In this
way, talk might go on for ever concerning those
things which are contained, and those which
contain. For if this third existence has its be-
ginning above, and its end beneath, there is an
absolute necessity that it be also bounded on
the sides, either beginning or ceasing at certain
other points, [where new existences begin.]
These, again, and others which are above and
below, will have their beginnings at certain other
points, and so on ad infinitum ; so that their
thoughts would never rest in one God, but, in
consequence of seeking after more than exists,

would wander away to that which has no exist-
ence, and depart from the true God.

4. These remarks are, in like manner, appli-
cable against the followers of Marcion. For his
two gods will also be contained and circumscribed
by an immense interval which separates them
from one another. But then there is a necessity
to suppose a multitude of gods separated by an
immense distance from each other on every side,
beginning with one another, and ending in one
another. Thus, by that very process of reasoning
on which they depend for teaching that there
is a certain Pleroma or God above the Creator
of heaven and earth, any one who chooses to
employ it may maintain that there is another
Pleroma above the Pleroma, above that again
another, and above Bythus another ocean of
Deity, while in like manner the same successions
hold with respect to the sides ; and thus, their
doctrine flowing out into immensity, there will
always be a necessity to conceive of other Plero-
mata, and other Bythi, so as never at any time
to stop, but always to continue seeking for others
besides those already mentioned. Moreover, it
will be uncertain whether these which we con-
ceive of are below, or are, in fact, themselves the
things which are above ; and, in like manner, [it
will be doubtful] respecting those things which
are said by them to be above, whether they are
really above or below ; and thus our opinions
will have no fixed conclusion or certainty, but
will of necessity wander forth after worlds with-
out limits, and gods that cannot be numbered.

5. These things, then, being so, each deity will
be contented with his own possessions, and will
not be moved with any curiosity respecting the
affairs of others ; otherwise he would be unjust,
and rapacious, and would cease to be what God
is. Each creation, too, will glorify its own maker,
and will be contented with him, not knowing any
other ; otherwise it would most justly be deemed
an apostate by all the others, and would receive
a richly-deserved punishment. For it must be
either that there is one Being who contains all
things, and formed in His own territory all those
things which have been created, according to
His own will ; or, again, that there are numerous
unlimited creators and gods, who begin from
each other, and end in each other on every side ;
and it will then be necessary to allow that all the
rest are contained from without by some one who
is greater, and that they are each of them shut
up within their own territory, and remain in it.
No one of them all, therefore, is God. For there
will be [much] wanting to every one of them,
possessing [as he will do] only a very small part
when compared with all the rest. The name of
the Omnipotent will thus be brought to an end,
and such an opinion will of necessity fall into
impiety.

IREN^US AGAINST HERESIES.

361

CHAP. II. THE WORLD WAS NOT FORMED BY

ANGELS, OR BY ANY OTHER BEING, CONTRARY
TO THE WILL OF THE MOST HIGH GOD, BUT WAS
MADE BY THE FATHER THROUGH THE WORD.'

1. Those, moreover, who say that the world
was formed by angels, or by any other maker of
it, contrary to the will of Him who is the Supreme
Father, err first of all in this very point, that they
maintain that angels formed such and so mighty
a creation, contrary to the will of the Most High
God. This would imply that angels were more
powerful than God ; or if not so, that He was
either careless, or inferior, or paid no regard to
those things which took place among His own
possessions, whether they turned out ill or well,
so that He might drive away and prevent the
one, while He praised and rejoiced over the
other. But if one would not ascribe such con-
duct even to a man of any ability, how much
less to God !

2. Next let them tell us whether these things
have been formed within the limits which are
contained by Him, and in His proper territory,
or in regions belonging to others, and lying be-
yond Him? But if they say [that these things
were done] beyond Him, then all the absurdities
already mentioned will face them, and the Su-
preme God will be enclosed by that which is
beyond Him, in which also it will be necessary
that He should find His end. If, on the other
hand, [these things were done] within His own
proper territory, it will be very idle to say that
the world was thus formed within His proper
territory against His will by angels who are them-
selves under His power, or by any other being,
as if either He Himself did not behold all things
which take place among His own possessions,
or ^ was not aware of the things to be done by
angels.

3. If, however, [the things referred to were
done] not against His will, but with His con-
currence and knowledge, as some [of these men]
think, the angels, or the Former of the world
[whoever that may have been] , will no longer be
the causes of that formation, but the will of God.
For if He is the Former of the world. He too
made the angels, or at least was the cause of
their creation ; and He will be regarded as having
made the world who prepared the causes of its
formation. Although they maintain that the
angels were made by a long succession down-
wards, or that the Former of the world [sprang]
from the Supreme Father, as Basilides asserts ;
nevertheless that which is the cause of those
things which have been made will still be traced
to Him who was the Author of such a succession.
[The case stands] just as regards success in war,

' [This noble chapter is a sort of homily on Hebrews i.]
2 The common text has " ut : " we prefer to read " aut " with
Erasmus and others.

which is ascribed to the king who prepared those
things which are the cause of victory ; and, in
like manner, the creation of any state, or of any
work, is referred to him who prepared materials
for the accomplishment of those results which
were afterwards brought about. Wherefore, we
do not say that it was the axe which cut the wood,
or the saw which divided it ; but one would
very properly say that the man cut and divided
it who formed the axe and the saw for this pur-
pose, and [who also formed] at a much earlier
date all the tools by which the axe and the saw
themselves were formed. With justice, there-
fore, according to an analogous process of reason-
ing, the Father of all will be declared the Former
of this world, and not the angels, nor any other
[so-called] former of the world, other than He
who was its Author, and had formerly ^ been the
cause of the preparation for a creation of this
kind.

4. This manner of speech may perhaps be
plausible or persuasive to those who know not
God, and who liken Him to needy human beings,
and to those who cannot immediately and with-
out assistance form anything, but require many
instrumentalities to produce what they intend.
But it will not be regarded as at all probable by
those who know that God stands in need of
nothing, and that He created and made all things
by His Word, while He neither required angels
to assist Him in the production of those things
which are made, nor of any power greatly in-
ferior to Himself, and ignorant of the Father, nor
of any defect or ignorance, in order that he who
should know Him might become man.'* But He
Himself in Himself, after a fashion which we
can neither describe nor conceive, predestinating
all things, formed them as He pleased, bestow-
ing harmony on all things, and assigning them
their own place, and the beginning of their
creation. In this way He conferred on spiritual
things a spiritual and invisible nature, on super-
celestial things a celestial, on angels an angelical,
on animals an animal, on beings that swim a
nature suited to the water, and on those that live
on the land one fitted for the land — on all, in
short, a nature suitable to the character of the
life assigned them — while He formed all things
that were made by His Word that never wearies.

5. For this is a peculiarity of the pre-eminence
of God, not to stand in need of other instruments
for the creation of those things which are sum-
moned into existence. His own Word is both
suitable and sufficient for the formation of all
things, even as John, the disciple of the Lord,

3 Vossius and others read "primus" instead of "prius," but on
defective MS. authority.

■• Harvey here observes : " Grabe misses the meaning by apply-
ing to the redeemed that which the author says of the Redeemer; "
but it may be doubted if this is really the case. Perhaps Massuet's
rendering of the clause, " that that man might be formed who should
know Him," is, after all, preferable to that given above.

'62

IREN^US AGAINST HERESIES.

declares regarding Him : " All things were made
by Him, and without Him was nothing made." '
Now, among the " all things " our world must be
embraced. It too, therefore, was madfe by His
Word, as Scripture tells us in the book of Gene-
sis that He made all things connected with our
world by His Word. David also expresses the
same truth [when he says], " For He spake, and
they were made ; He commanded, and they
were created."^ Whom, therefore, shall we be-
lieve as to the creation of the world — these
heretics who have been mentioned that prate so
foolishly and inconsistently on the subject, or
the disciples of the Lord, and Moses, who was
both a faithful servant of God and a prophet?
He at first narrated the formation of the world
in these words : " In the beginning God created
the heaven and the earth," ^ and all other things
in succession ; but neither gods nor angels [had
any share in the work] .

Now, that this God is the Father of our Lord
Jesus Christ, Paul the apostle also has declared,
[saying,] " There is one God, the Father, who
is above all, and through all things, and in us
all." •♦ I have indeed proved already that there
is only one God ; but I shall further demonstrate
this from the apostles themselves, and from the
discourses of the Lord. For what sort of con-
duct would it be, were we to forsake the utter-
ances of the prophets, of the Lord, and of the
apostles, that we might give heed to these per-
sons, who speak not a word of sense ?

CHAP. III. — THE BYTHUS AND PLEROMA OF THE
VALENTINIANS, AS WELL AS THE GOD OF MAR-
CION, SHOWN TO BE ABSURD ; THE WORLD WAS
ACTUALLY CREATED BY THE SAME BEING WHO
HAD CONCEIVED THE IDEA OF IT, AND WAS NOT
THE FRUIT OF DEFECT OR IGNORANCE.

I . The Bythus, therefore, whom they conceive
of with his Pleroma, and the God of Marcion,
are inconsistent. If indeed, as they affirm, he
has something subjacent and beyond himself,
which they style vacuity and shadow, this vacuum
is then proved to be greater than their Pleroma.
But it is inconsistent even to make this state-
ment, that while he contains all things within
himself, the creation was formed by some other.
For it is absolutely necessary that they acknowl-
edge a certain void and chaotic kind of existence
(below the spiritual Pleroma) in which this uni-
verse was formed, and that the Propator pur-
posely left this chaos as it was, either s knowing
beforehand what things were to happen in it, or

' John i. 3.

2 Ps. xxxiii. 9, cxlviii. 5.

3 Gen. i. i.

* Eph. iv. 6, differing somewhat from Text. Rec. of New Testa-
ment.

s In the barb.irous Latin version we here find utrum . . . an
as the translation of 4 . . . ^, instead of a»/ . . . aut.

being ignorant of them. If he was really igno-
rant, then God will not be prescient of all things.
But they will not even [in that case] be able to
assign a reason on what account He thus left this
place void during so long a period of time. If,
again. He is prescient, and contemplated men-
tally that creation which was about to have a
being in that place, then He Himself created it
who also formed it beforehand [ideally] in Him-
self.

2. Let them cease, therefore, to affirm that the
world was made by any other; for as soon as
God formed a conception in His mind, that was
also done which He had thus mentally con-
ceived. For it was not possible that one Being
should mentally form the conception, and an-
other actually produce the things which had been
conceived by Him in His mind. But God, ac-
cording to these heretics, mentally conceived
either an eternal world or a temporal one, l^ofh
of which suppositions cannot be true. Yet if
He had mentally conceived of it as eternal,
spiritual,^' and visible, it would also have been
formed such. But if it was fonned such as it
really is, then He made it such who had mentally
conceived of it as such ; or He willed it to exist
in the ideality ^ of the Father, according to the
conception of His mind, such as it now is, com-
pound, mutable, and transient. Since, then, it
is just such as the Father had [ideally] formed
in counsel with Himself, it must be worthy of the
Father. But to affirm that what was mentally
conceived and pre-created by the Father of all,
just as it has been actually formed, is the fruit of
defect, and the production of ignorance, is to be
guilty of great blasphemy. For, according to
them, the Father of all will thus be [regarded
as] generating in His breast, according to His
own mental conception, the emanations of defect
and the fruits of ignorance, since the things
which He had conceived in His mind have
actually been produced.

CHAP. IV. — THE ABSURDITY OF THE SUPPOSED
VACUUM AND DEFECT OF THE HERETICS IS
DEMONSTRATED.

I. The cause, then, of such a dispensation on
the part of God, is to be in(iuired after ; but the
formation of the world is not to be ascribed to
any other. And all things are to be spoken of
as having been so prepared by God beforehand,
that they should be made as they have been

* We have translated the text as it here stands in the mss. Grabe
omiii spiritalem et ; Massuet proposes to read et iHvistbiUnt,and
Stieren invisibilem.

7 In prasentia: Grabe proposes in pmscientia, but without MS.
authority. " The reader," says Harvey, " will observe that there are
three suppositions advanced by the author: that the world, as some
heretics asserted, was eternal; that it was created in time, with no
previous idea of it in the divine mind; or that it existed as a portion
of the divine counsels from all eternity, though with no temporal sub-
sistence until the time of its creation, — and of this the author now
speaks." The whole passage is most obscurely expressed.

IRENiEUS AGAINST HERESIES.

363

made ; but shadow and vacuity are not to be
conjured into existence. But whence, let me
ask, came this vacuity [of which they speak] ?
If it was indeed produced by Him who, accord-
ing to them, is the Father and Author of all
things, then it is both equal in honour and re-
lated to the rest of the ^ons, perchance even
more ancient than they are. Moreover, if it
proceeded from the same source [as they did],
it must be similar in nature to Him who pro-
duced it, as well as to those along with whom it
was produced. There will therefore be an abso-
lute necessity, both that the Bythus of whom
they speak, along with Sige, be similar in nature
to a vacuum, that is, that He really is a vacuum ;
and that the rest of the ^ons, since they are
the brothers of vacuity, should also be devoid '
of substance. If, on the other hand, it has not
been thus produced, it must have sprung from
and been generated by itself, and in that case it
will be equal in point of age to that Bythus who
is, according to them, the Father of all ; and
thus vacuity will be of the same nature and of
the same honour with Him who is, according to
them, the universal Father. For it must of ne-
cessity have been either produced by some one,
or generated by itself, and sprung from itself.
But if, in truth, vacuity was produced, then its
producer Valentinus is also a vacuum, as are
likewise his followers. If, again, it was not pro-
duced, but was generated by itself, then that
which is really a vacuum is similar to, and the
brother of, and of the same honour with, that
Father who has been proclaimed by Valentinus ;
while it is more ancient, and dating its existence
from a period greatly anterior, and more exalted
in honour than the remaining ^-Eons of Ptolemy
himself, and Heracleon, and all the rest - who
hold the same opinions.

2. But if, driven to despair in regard to these
points, they confess that the Father of all con-
tains all things, and that there is nothing what-
ever offtside of the Pleroma (for it is an absolute
necessity that, [if there be anything outside of
it,] it should be bounded and circumscribed by
something greater than itself), and that they
speak of what is without and what within in
reference to knowledge and ignorance, and not
with respect to local distance ; but that, in the
Pleroma, or in those things which are contained
by the Father, the whole creation which we
know to have been formed, having been made
by the Demiurge, or by the angels, is contained
by the unspeakable greatness, as the centre is in
a circle, or as a spot is in a garment, — then, in
the first place, what sort of a being must that

' Literally, " should also possess a vacant substance."
^ The text has " reliquis omnibus," which would refer to the
i'Eons; but we follow the emendation proposed by Massuet, " reli-
quorum omnium," as the reference manifestly is to other heretics.

Bythus be, who allows a stain to have place in
His own bosom, and permits another one to
create or produce within His territory, contrary
to His own will ? Such a mode of acting would
truly entail [the charge of] degeneracy upon the
entire Pleroma, since it might from the first
have cut off that defect, and those emanations
which derived their origin from it,^ and not have
agreed to permit the formation of creation either
in ignorance, or passion, or in defect. For he
who can afterwards rectify a defect, and does,,
as it were, wash away a stain,* could at a much
earlier date have taken care that no such stain
should, even at first, be found among his pos-
sessions. Or if at the first he allowed that the
things which were made [should be as they are] ,
since they could not, in fact, be formed other-
wise, then it follows that they must always con-
tinue in the same condition. For how is it
possible, that those things which cannot at the
first obtain rectification, should subsequently
receive it ? Or how can men say that they are
called to perfection, when those very beings who
are the causes from which men derive their
origin — either the Demiurge himself, or the
angels — are declared to exist in defect ? And
if, as is maintained, [the Supreme Being,] inas-
much as He is benignant, did at last take pity
upon men, and bestow on them perfection. He
ought at first to have pitied those who were the
creators of man, and to have conferred on them
perfection. In this way, men too would verily
have shared in His compassion, being formed
perfect by those that were perfect. For if He
pitied the work of these beings, He ought long
before to have pitied themselves, and not to have
allowed them to fall into such awful blindness.

3. Their talk also about shadow and vacuity,
in which they maintain that the creation with
which we are concerned was formed, will be
brought to nothing, if the things referred to were
created within the territory which is contained
by the Father. For if they hold that the light
of their Father is such that it fills all things
which are inside of Him, and illuminates them
all, how can any vacuum or shadow possibly
exist within that territory which is contained by
the Pleroma, and by the light of the Father?
For, in that case, it behoves them to point out
some place within the Propator, or within the
Pleroma, which is not illuminated, nor kept pos-
session of by any one, and in which either the
angels or the Demiurge formed whatever they
pleased. Nor will it be a small amount of space
in which such and so great a creation can be

3 "■ Ab eo:" ?,ome. refer "eo" to the Demiurge, but it is not un-
usual for the Latin translator to follow the Greek gender, although
different from that of the Latin word which he has himself employed.
We may therefore here refer "eo" to " labem," which is the transla-
tion of the neuter noun varepijtia.

* Labem is here repeated, probably by mistaks.

364

IREN^US AGAINST HERESIES.

conceived of as having been formed. There
will therefore be an absolute necessity that,
within the Pleroma, or within the Father of
whom they speak, they should conceive ' of some
place, void, formless, and full of darkness, in
which those things were formed which have been
formed. By such a supposition, however, the
light of their Father would incur a reproach, as
if He could not illuminate and fill those things
which are within Himself. Thus, then, when
they maintain that these things were the fruit of
defect and the work of error, they do moreover
introduce defect and error within the Pleroma,
and into the bosom of the Father.

CHAP. V. — THIS WORLD WAS NOT FORMED BY ANY
OTHER BEINGS WITHIN THE TERRITORY WHICH
IS CONTAINED BY THE FATHER.

I. The remarks, therefore, which I made a
little while ago ^ are suitable in answer to those
who assert that this world was formed outside of
the Pleroma, or under a " good God ; " and such
persons, with the Father they speak of, will be
quite cut off from that which is outside the
Pleroma, in which, at the same time, it is neces-
sary that they should finally rest.^ In answer to
those, again, who maintain that this world was
formed by certain other beings within that terri-
tory which is contained by the Father, all those
points which have now ^ been noticed will pre-
sent themselves [as exhibiting their] absurdities
and incoherencies ; and they will be compelled
either to acknowledge all those things which are
within the Father, lucid, full, and energetic, or
to accuse the light of the Father as if He could
not illuminate all things ; or, as a portion of their
Pleroma [is so described], the whole of it must
be confessed to be void, chaotic, and full of
darkness. And they accuse all other created
things as if these were merely temporal, or [at
the best], if eternal, 5 yet material. But^ these
(the ^ons) ought to be regarded as beyond the
reach of such accusations, since they are within
the Pleroma, or the charges in question will
equally fall against the entire Pleroma ; and
thus the Christ of whom they speak is dis-

* The Latin \s_fieri eos: Massuet conjectures that the Greek had
been 7roi«i<rflat aurou?, and that the translator rendered itoifLaBat as
a passive instead of a middle verb, Jieri for facere.

^ See above, chap. i.

3 The Latin text here is, " et concludentur tales cum patre sue ab
eo qui est extra Pleroma, in (juo ctiam ct dcsinere ens nccesse est."
None of the editors notice the difficulty or obscurity of the clause, but
it appears to us absolutely untranslaleable. We have rendered it as
if the reading were " ab eo quod" though, if the strict grammatical
construction be followed, the translation must be, " from Hint who."
But then to what does " in quo," which follows, refer? It may be as-
cribed either to the immediate antecedent Pleroitia, or to Him who
IS described as being beyond it.

< Chap, ii., iii., iv.

5 This is an extremely difficult passage. We follow the reading
irternockoica adopted by Massuet, but Harvey reads ceternn choicn,
and renders, "They charge all other substance (i.e., spiritual) with
the imperfections of the material creation, as though jEon substance
were equally ephemeral and choic."

emend;

I'he common reading is " aut; " we adopt Harvey's conjectural
lation of"' at."

covered to be the author of ignorance. For,
according to their statements, when He had
given a form so far as substance was concerned
to the Mother they conceive of. He cast her
outside of the Pleroma ; that is, He cut her off
from knowledge. He, therefore, who separated
her from knowledge, did in reality produce igno-
rance in her. How then could the very same
person bestow the gift of knowledge on the rest
of the /Eons, those who were anterior to Him
[in production], and yet be the author of igno-
rance to His Mother? For He placed her be-
yond the pale of knowledge, when He cast her
outside of the Pleroma.

2. Moreover, if they explain being within and
without the Pleroma as implying knowledge and
ignorance respectively, as certain of them do
(since he who has knowledge is within that
which knows), then they must of necessity grant
that the Saviour Himself (whom they designate
All Things) was in a state of ignorance. For
they maintain that, on His coming forth outside
of the Pleroma, He imparted form to their
Mother [Achamoth]. If, then, they assert that
whatever is outside [the Pleroma] is ignorant of
all things, and if the Saviour went forth to im-
part form to their Mother, then He was situated
beyond the pale of the knowledge of all things ;
that is. He was in ignorance. How then could
He communicate knowledge to her, when He
Himself was beyond the pale of knowledge?
For we, too, they declare to be outside the Ple-
roma, inasmuch as we are outside of the knowl-
edge which they possess. And once more : If
the Saviour really went forth beyond the Pleroma
to seek after the sheep which was lost, but the
Pleroma is [co-extensive with] knowledge, then
He placed Himself beyond the pale of knowl-
edge, that is, in ignorance. For it is necessary
either that they grant that what is outside the
Pleroma is so in a local sense, in which case all
the remarks formerly made will rise up against
them ; or if they speak of that which is within in
regard to knowledge, and of that which is with-
out in respect to ignorance, then their Saviour,
and Christ long before Him, must have been
formed in ignorance, inasmuch as they went
forth beyond the Pleroma, that is, beyond the
pale of knowledge, in order to impart form to
their Mother.

3. These arguments may, in like manner, be
adapted to meet the case of all those who, in anj
way, maintain that the world was formed either
by angels or by any other one than the true God.
For the charges which they bring against the
Demiurge, and those things which were made
material and temporal, will in truth fall back on
the Father ; if indeed the ^ very things which

7 The above clause is very obscure; Massuet reads it interroga
lively.

IREN^US AGAINST HERESIES.

365

were formed in the bosom of the Pleroma began
by and by in fact to be dissolved, in accordance
with the permission and good-will of the Father.
The [immediate] Creator, then, is not the [real]
Author of this work, thinking, as He did, that He
formed it ver}' good, but He who allows and
approves of the productions of defect, and the
works of error having a place among his own
possessions, and that temporal things should be
mixed up with eternal, corruptible with incorrupt-
ible, and those which partake of error with those
which belong to truth. If, however, these things
were formed without the permission or approba-
tion of the Father of all, then that Being must be
more powerful, stronger, and more kingly, who
made these things within a territory which prop-
erly belongs to Him (the Father), and did so
without His permission. If again, as some say,
their Father permitted these things without ap-
proving of them, then He gave the permission
on account of some necessity, being either able
to prevent [such procedure], or not able." But if
indeed He could not [hinder it], then He is weak
and powerless ; while, if He could. He is a
seducer, a hypocrite, and a slave of necessity,
inasmuch as He does not consent [to such a
course], and yet allows it as if He did consent.
And allowing error to arise at the first, and to go
on increasing. He endeavours in later times to
destroy it, when already many have miserably
perished on account of the [original] defect.

4. It is not seemly, however, to say of Him
who is God over all, since He is free and inde-
pendent, that He was a slave to necessity, or that
anything takes place with His permission, yet
against His desire ; otherwise they will make
necessity greater and more kingly than God, since
that which has the most power is superior ' to all
[others]. And He ought at the very beginning
to have cut off the causes of [the fancied] neces-
sity, and not to have allowed Himself to be shut
up to yielding to that necessity, by permitting
anything besides that which became Him. For
it would have been much better, more consistent,
and more God-like, to cut off at the beginning
the principle of this kind of necessity, than after-
wards, as if moved by repentance, to endeavour
to extirpate the results of necessity when they
had reached such a development. And if the
Father of all be a slave to necessity, and must
yield to fate, while He unwillingly tolerates the
things which are done, but is at the same time
powerless to do anything in opposition to neces-
sity and fate (like the Homeric Jupiter, who says
of necessity, " I have willingly given thee, yet with
I unwilling mind "), then, according to this reason-
ing, the By thus of whom they speak will be found
to be the slave of necessity and fate.

' The text has " antiquius," literally " more ancient," but it may
here be rendered as above.

CHAP. VI. — THE ANGELS AND THE CREATOR OF
THE WORLD COULD NOT HAVE BEEN IGNORANT
OF THE SUPREME GOD.

I. How, again, could either the angels, or the
Creator of the world, have been ignorant of the
Supreme God, seeing they were His property, and
His creatures, and were contained by Him ? He
might indeed have been invisible to them on ac-
count of His superiority, but He could by no
means have been unknown to them on account
of His providence. For though it is true, as
they declare, that they were very far separated
from Him through their inferiority [of nature],
yet, as His dominion extended over all of them,
it behoved them to know their Ruler, and to be
aware of this in particular, that He who created
them is Lord of all. For since His invisible es-
sence is mighty, it confers on all a profound
mental intuition and perception of His most
powerful, yea,* omnipotent greatness. Where-
fore, although " no one knows the Father, except
the Son, nor the Son except the Father, and
those to whom the Son will reveal Him," == yet
all [beings] do know this one fact at least, be-
cause reason, implanted in their minds, moves
them, and reveals to them [the truth] that there
is one God, the Lord of all.

2. And on this account all things have been
[by general consent] placed under the sway of
Him who is styled the Most High, and the Al-
mighty. By calling upon Him, even before the
coming of our Lord, men were saved both from
most wicked spirits, and from all kinds of demons,
and from every sort of apostate power. This was
the case, not as if earthly spirits or demons had
seen Him, but because they knew of the existence
of Him who is God over all, at whose invocation
they trembled, as there does tremble every crea-
ture, and principality, and power, and every be-
ing endowed with energy under His government.
By way of parallel, shall not those who live under
the empire of the Romans, although they have
never seen the emperor, but are far separated
from him both by land and sea, know very well,
as they experience his rule, who it is that pos-
sesses the principal power in the state ? How
then could it be, that those angels who were su-
perior to us [in nature], or even He whom they
call the Creator of the world, did not know the
Almighty, when even dumb animals tremble and
yield at the invocation of His name ? And as,
although they have not seen Him, yet all things
are subject to the name of our Lord,^ so must
they also be to His who made and established all
things by His word, since it was no other than He
who formed the world. And for this reason do
the Jews even now put demons to flight by means

2 Matt. xi. 27.

3 Massuet refers this to the Roman emperor.

366

IREN^US AGAINST HERESIES.

of this very adjuration, inasmuch as all beings
fear the invocation of Him who created them.

3. If, then, they shrink from affirming that the
angels are more irrational than the dumb animals,
they will find that it behoved these, although they
had not seen Him who is God over all, to know
His power and sovereignty. For it will appear
truly ridiculous, if they maintain that they them-
selves indeed, who dwell upon tlie earth, know
Him who is God over all whom they have never
seen, but will not allow Him who, according to
their opinion, formed them and the whole world,
although He dwells in the heights and above the
heavens, to know those things with which they
themselves, though they dwell below, are ac-
(luainted. [This is the case], unless perchance
they maintain that Bythus lives in Tartarus below
the earth, and that on this account they have at-
tained to a knowledge of Him before those angels
who have their abode on high. Thus do they
rush into such an abyss of madness as to pro-
nounce the Creator of the world void of under-
standing. They are truly deserving of pity, since
with such utter folly they affirm that He (the
Creator of the world) neither knew His Mother,
nor her seed, nor the Pleroma of the ^ons, nor
the Propator, nor what the things were which He
made ; but that these are images of tliose things
which are within the Pleroma, the Saviour having
secretly laboured that they should be so formed
[by the unconscious Demiurge], in honour of
those things which are above.

CHAP. VII. — CREATED THINGS ARE NOT THE IM-
AGES OF THOSE /EONS WHO ARE WITHIN THE
PLEROMA.

I. While the Demiurge was thus ignorant of
all things, they tell us that the Saviour conferred
honour upon the Pleroma by the creation [which
he summoned into existence] through means of
his Mother, inasmuch as he produced similitudes
and images of those things wiiich are above.
But I have already shown that it was impossible
that anything should exist beyond the Pleroma
(in which external region they tell us that images
were made of those things which are within the
Pleroma), or that this world was formed by any
other one than the Supreme God. But if it is a
pleasant thing to overthrow them on every side,
and to prove them vendors of falsehood ; let us
say, in opposition to them, that if these things
were made by the Saviour to the honour of those
which are above, after their likeness, then it be-
hoved them always to endure, that those things
which have been h(Mioured should perpetually
continue in honour. But if they do in fact jjass
away, what is the use of this very brief period of
honour, — an honour which at one time had no
existence, and which shall again come to noth-
ing? In that case I shall prove that the Saviour

is rather an aspirant after vainglory, than ' one
who honours those things which are above. For
what honour can those things which are temporal
confer on such as are eternal and endure for ever?
or those which pass away on such as remain? or
those which are comiptible on such as are incor-
ruptible?— since, even among men who are
themselves mortal, there is no value attached
to that honour which speedily passes away, but to
that which endures as long as it possibly can.
But those things which, as soon as they are made,
come to an end, may justly be said rather to have
been formed for the contempt of such as are
thought to be honoured by them ; and that that
which is eternal is contumeliously treated when
its image is corrupted and dissolved. But what
if their Mother had not wept, and laughed, and
been involved in despair? The Saviour would
not then have possessed any means of honouring
the Fulness, inasmuch as her last state of con-
fusion ^ . did not have substance of its own by
which it might honour the Propator.

2. Alas for the honour of vainglory which at
once passes away, and no longer appears ! There
will be some ^ ^'Eon, in whose case such honour
will not be thought at all to have had an exist-
ence, and then the things which are above will
be unhonoured ; or it will be necessary to pro-
duce once more another Mother weeping, and in
despair, in order to the honour of the Pleroma.
What a dissimilar, and at the same time blas-
phemous image ! Do you tell me that an image
of the Only-begotten was produced by the former^
of the world, whom 5 again ye wish to be consid-
ered the Nous (mind) of the Father of all, and
[yet maintain] that this image was ignorant of
itself, ignorant of creation, — ignorant, too, of the
Mother, — ignorant of everything that exists, and
of those things which were made by it ; and are
you not ashamed while, in opposition to your-
selves, you ascribe ignorance even to the Only-
begotten Himself ? For if these things [below]
were made by the Saviour after the similitude of
those which are above, while He (the Demiurge)
who was made after such similitude was in so great
ignorance, it necessarily follows that around Him,
and in accordance with Him, after whose like-
ness he that is thus ignorant was formed, igno-
rance of the kind in question spiritually exists.

' Harvey supposes that the translator here read ^ quani instead
of y\ qui (gloria) ; but Grabe, Massuet, and Stieren prefer to delete
erit.

^ Reference is here made to the supposed wretched state of Acha-
moth as lying in the region of shadow, vacuity, and, in fact, non-
existence, until compassionated by the Christ above, who gave het
form as respected substance.

J We have literally translated the above very obscure sentence.
According to Massuet, the sense is: "There will some time be, or
perhaps even now there is, some i'Eon utterly destitute of such hon-
our, inasmuch as those things which the Saviour, for the sake of hon-
ouring it, had formed after its image, have been destroyed; and then
those things which are above will remain without honour," etc.

■• The Saviour is here referred to, as paving formed all things
through means of .\chamoth and the Demiurge.

S MasiiuM deletes quern, and reads nun as a genitive.

IREN.EUS AGAINST HERESIES.

367

For it is not possible, since both were produced
spiritually, and neither fashioned nor composed,
that in some the likeness was preserved, while
in others the likeness of the image was spoiled,
that image which was here produced that it
might be according to the image of that produc-
tion which is above. But if it is not similar, the
charge will then attach to the Saviour, who pro-
duced a dissimilar image, — of being, so to
speak, an incompetent workman. For it is out
of their power to affirm that the Saviour had not
the faculty of production, since they style Him
All Tilings. If, then, the image is dissimilar, he
is a poor workman, and the blame lies, according
to their hypothesis, with the Saviour. If, on the
other hand, it is similar, then the same ignorance
will be found to exist in the Nous (mind) of
their Propator, that is, in the Only-begotten.
The Nous of the Father, in that case, was igno-
rant of Himself; ignorant, too, of the Father;
ignorant, moreover, of those very things which
were formed by Him. But if He has knowl-
edge, it necessarily follows also that he who was
formed after his likeness by the Saviour should
know the things which are like ; and thus, ac-
cording to their own principles, their monstrous
blasphemy is overthrown.

3. Apart from this, however, how can those
tilings which belong to creation, various, mani-
fold, and innumerable as they are, be the images
of those thirty ^Eons which are within the Ple-
roma, whose names, as these men fix them, I
have set forth in the book which precedes this ?
And not only will they be unable to adapt the
[vast] variety of creation at large to the [com-
parative] smallness of their Pleroma, but they
cannot do this even with respect to any one part
of it, whether [that possessed by] celestial or
terrestrial beings, or those that live in the waters.
For they themselves testify that their Pleroma
consists of thirty ^ons ; but any one will under-
take to show that, in a single department of those
[created beings] which have been mentioned,
they reckon that there are not thirty, but many
thousands of species. How then can those
things, which constitute such a multiform crea-
tion, which are opposed in nature to each other,
and disagree among themselves, and destroy the
one the other, be the images and hkenesses of
the thirty ^ons of the Pleroma, if indeed, as
they declare, these being possessed of one nature,
are of equal and similar properties, and exhibit
no differences [among themselves] ? For it was
incumbent, if these things are images of those
^ons, — inasmuch as they declare that some
men are wicked by nature, and some, on the
other hand, naturally good, — to point out such
differences also among their ^ons, and to main-
tain that some of them were produced naturally
good, while some were naturally evil, so that the

supposition of the likeness of those things might
harmonize with the /Eons. Moreover, since
there are in the world some creatures that are
gentle, and others that are fierce, some that are
innocuous, while others are hurtful and destroy
the rest ; some have their abode on the earth,
others in the water, others in the air, and others
in the heaven ; in like manner, they are bound
to show that the yEons possess such properties,
if indeed the one are the images of the others.
And besides ; " the eternal fire which the Father
has prepared for the devil and his angels," ^ —
they ought to show of which of those ^ons that
are above it is the image ; for it, too, is reckoned
part of the creation.

4. If, however, they say that these things are
the images of the Enthymesis of that ^on who
fell into passion, then, first of all, they will act
impiously against their Mother, by declaring her
to be the first cause of evil and corruptible
images. And then, again, how can those things
which are manifold, and dissimilar, and contrary
in their nature, be the images of one and the
same Being? And if they say that the angels of
the Pleroma are numerous, and that those things
which are many are the images of these — not
in this way either will the account they give be
satisfactory. For, in the first place, they are then
bound to point out differences among the angels
of the Pleroma, which are mutually opposed to
each other, even as the images existing below
are of a contrary nature among themselves. And
then, again, since there are many, yea, innumer-
able angels who surround the Creator, as all the
prophets acknowledge, — [saying, for instance,]
" Ten thousand times ten thousand stood beside
Him, and many thousands of thousands minis-
tered unto Him," ^ — then, according ^ to them,
the angels of the Pleroma will have as images
the angels of the Creator, and the entire creation
remains in the image of the Pleroma, but so that
the thirty ^ons no longer correspond to the
manifold variety of the creation.

5. Still further, if these things [below] were
made after the similitude of those [above] , after
the likeness of which again will those then be
made ? For if the Creator of the world did not
form these things directly from His own ^ con-
ception, but, like an architect of no ability, or a
boy receiving his first lesson, copied them from
archetypes fiirnished by others, then whence did
their Bythus obtain the forms of that creation
which He at first produced ? It clearly follows

' Matt. XXV. 41.

2 Dan. vii. 10, agreeing neither with the Greek nor Hebrew text.

3 This clause is exceedingly obscure. Harvey remarks upon it as
follows: " The reasoning of Irenaeus seems to be this: According to
the Gnostic theory, the jEons and angels of the Pleroma were homo-
geneous. They were also the archetypes of things created. But things
created are heterogeneous: therefore either these .(Eons are heteroge-
neous, which is contrary to theory ; or things created are homogeneous,
which is contrary to fact."

•< Literally, " from Himsalf."

;68

IREN^US AGAINST HERESIES.

that He must have received the model from
some other one who is above Him, and that one,
in turn, from another. And none the less [for
these suppositions], the talk about images, as
about gods, will extend to infinity, if we do not
at once fix our mind on one Artificer, and on
one God, who of Himself formed those things
which have been created. Or is it really the
case that, in regard to mere men, one will allow
that they have of themselves invented what is
useful for the purposes of life, but will not grant
to that God who formed the world, that of Him-
self He created the forms of those things which
have been made, and imparted to it its orderly
arrangement?

6. But, again, how can these things [below]
be images of those [above] , since they are really
contrary to them, and can in no respect have
sympathy with them? For those things which
are contrary to each other may indeed be de-
structive of those to which they are contrary,
but can by no means be their images — as, for
instance, water and fire ; or, again, light and
darkness, and other such things, can never be the
images of one another. In like manner, neither
can those things which are corniptible and earthly,
and of a compound nature, and transitory, be the
images of those which, according to these men,
are spiritual ; unless these very things themselves
be allowed to be compound, limited in space,
and of a definite shape, and thus no longer spir-
itual, and diffused, and spreading into vast extent,
and incomprehensible. For they must of neces-
sity be possessed of a definite figure, and con-
fined within certain limits, that they may be true
images ; and then it is decided that they are not
spiritual. If, however, these men maintain that
they are spiritual, and diffused, and incompre-
hensible, how can those things which are pos-
sessed of figure, and confined within certain
limits, be the images of such as are destitute of
figure and incomprehensible?

7. If, again, they affirm that neither according
to configuration nor formation, but according to
number and the order of production, those things
[above] are the images [of these below], then,
in the first place, these things [below] ought not
to be sjjoken of as images and likenesses of those
.^ons that are above. For how can the things
which have neither the fashion nor shape of those
[above] be their images? And, in the next
place, they would adapt both the numbers and
productions of the ^ons above, so as to render
them identical with and similar to thoseth at
belong to the creation [below]. But now, since
they refer to only thirty ^ons, and declare that
the vast multitude of things which are embraced
within the creation [below] are images of those
that are but thirty, we may justly condemn them
as utterly destitute of sense.

CHAP. VIII. — CREATED THINGS ARE NOT A SHADOW
OF THE PLEROMA.

1. If, again, they declare that these things
[below] are a shadow of those [above], as some
of them are bold enough to maintain, so that in
this respect they are images, then it will be ne-
cessary for them to allow that those things which
are above are possessed of bodies. For those
bodies which are above do cast a shadow, but
spiritual substances do not, since they can in
no degree darken others. If, however, we also
grant them this point (though it is, in fact, an
impossibility), that there is a shadow belonging
to those essences which are spiritual and lucent,
into which they declare their Mother descended ;
yet, since those things [which are above] are
eternal, and that shadow which is cast by them
endures for ever, [it follows that] these things
[below] are also not transitory, but endure along
with those which cast their shadow over them.
If, on the other hand, these things [below] are
transitory, it is a necessary consequence that
those [above] also, of which these are the
shadow, pass away ; while, if they endure, their
shadow likewise endures.

2. If, however, they maintain that the shadow
spoken of does not exist as being produced by
the shade of [those above], but simply in thij
respect, that [the things below] are far separated
from those [above], they will then charge the
light of their Father with weakness and insuffi-
ciency, as if it cannot extend so far as these
things, but fails to fill that which is empty, and
to dispel the shadow, and that when no one is
offering any hindrance. For, according to them,
the light of their Father will be changed into
darkness and buried in obscurity, and will come
to an end in those places which are characterized
by emptiness, since it cannot penetrate and fill
all things. Let them then no longer declare that
their Bythus is the fulness of all things, if indeed
he has neither filled nor illuminated that which
is vacuum and shadow ; or, on the other hand, let
them cease talking of vacuum and shadow, if the
light of their Father does in truth fill all things.

3. Beyond the primary Father, then — that
is, the God who is over all — there can neither
be any Pleroma into which they declare the
Enthymesis of that .^on who suffered passion,
descended (so that the Pleroma itself, or the
primary God, should not be limited and circum-
scribed by that which is beyond, and should, in
fact, be contained by it) ; nor can vacuum or
shadow have any existence, since the Father
exists beforehand, so that His light cannot foil,
and find end in a vacuum. It is, moreover,
irrational and impious to conceive of a place in
which He who is, according to them, Propator,
and Proarche, and Father^ of all, and of this

IREN^US AGAINST HERESIES.

3^9

Pleroma, ceases and has an end. Nor, again,
is it allowable, for the reasons ' already stated,
to allege that some other being formed so vast a
creation in the bosom of the Father, either with
or without His consent. For it is equally im-
pious and infatuated to affirm that so great a
creation was^ formed by angels, or by some
particular production ignorant of the true God
in that territory which is His own. Nor is it
possible that those things which are earthly and
material could have been formed within their
Pleroma, since that is wholly spiritual. And
further, it is not even possible that those things
which belong to a multiform creation, and have
been formed with mutually opposite quahtiec,
[could have been created] after the image of
the things above, since these (i.e., the ^ons) are
said to be few, and of a like formation, and homo-
geneous. Their talk, too, about the shadow of
kenoma — that is, of a vacuum — has in all
points turned out false. Their figment, then,
[in what way soever viewed,] has been proved
groundless,^ and their doctrines untenable.
Empty, too, are those who listen to them, and
are verily descending into the abyss of perdition.

CHAP. IX. — THERE IS BUT ONE CREATOR OF THE
WORLD, GOD THE FATHER : THIS THE CONSTANT
BELIEF OF THE CHURCH.

I. That God is the Creator of the world is
accepted even by those very persons who in
many ways speak against Him, and yet acknowl-
edge Him, styling Him the Creator, and an an-
gel, not to mention that all the Scriptures call
out [to the same effect], and the Lord teaches
us of this Father'* who is in heaven, and no
other, as I shall show in the sequel of this work.
For the present, however, that proof which is
derived from those who allege doctrines opposite
to ours, is of itself sufficient, — all men, in fact,
consenting to this truth : the ancients on their
part preserving with special care, from the tradi-
tion of the first-formed man, this persuasion,
while they celebrate the praises of one God, the
Maker of heaven and earth ; others, again, after
them, being reminded of this fact by the proph-
ets of God, while the very heathen learned it
from creation itself. For even creation reveals
Him who formed it, and the very work made
suggests Him who made it, and the world mani-
fests Him who ordered it. The Universal
Church, moreover, through the whole world, has
received this tradition from the apostles.

' See above, chap. ii. and v.

2 The text his Jadricdsse, for which, says Massuet, should be
read yairi'caiam esse; ox fabricdsse itself must be taken in a pas-
sive signification. It is possible, however, to translate, as Harvey
indicates, " that He (Bythus) formed so great a creation by angels,"
etc., though this seems harsh and unsuitable.

3 Literally, empty: there is a play on the words vacuum and
vacui (which immediately follows), as there had been in the original
Greek.

♦ Comp. e.g., Matt. v. i6, v. 45, vi. 9, etc.

2. This God, then, being acknowledged, as I
have said, and receiving testimony from all to the
fact of His existence, that Father whom they
conjure into existence is beyond doubt untenable,
and has no witnesses [to his existence]. Simon
Magus was the first who said that he himself was
God over all, and that the world was formed by
his angels. Then those who succeeded him, as
I have shown in the first book,5 by their several
opinions, still further depraved [his teaching]
through their impious and irreligious doctrines
against the Creator. These [heretics now re-
ferred to],^ being the disciples of those men-
tioned, render such as assent to them worse than
the heathen. For the former " serve the creature
rather than the Creator," ^ and " those which are
not gods," ^ notwithstanding that they ascribe
the first place in Deity to that God who was the
Maker of this universe. But the latter maintain
that He, [i.e., the Creator of this world,] is the
fruit of a defect, and describe Him as being of
an animal nature, and as not knowing that Power
which is above Him, while He also exclaims,
" I am God, and besides Me there is no other
God." 9 Affirming that He lies, they are them-
selves liars, attributing all sorts of wickedness to
Him ; and conceiving of one who is not above
this Being as really having an existence, they are
thus convicted by their own views of blasphemy
against that God who really exists, while they
conjure into existence a god who has no exist-
ence, to their own condemnation. And thus
those who declare themselves " perfect," and as
being possessed of the knowledge of all things,
are found to be worse than the heathen, and to
entertain more blasphemous opinions even against
their own Creator.

CHAP. X.

-PERVERSE INTERPRETATIONS OF SCRIP-

TURE BY THE HERETICS : GOD CREATED ALL
THINGS OUT OF NOTHING, AND NOT FROM PRE-
EXISTENT MATTER.

I. It is therefore in the highest degree irra-
tional, that we should take no account of Him
who is truly God, and who receives testimony
from all, while we inquire whether there is above
Him that [other being] who really has no exist-
ence, and has never been proclaimed by any one.
For that nothing has been clearly spoken regard-
ing Him, they themselves furnish testimony ; for
since they, with wretched success, transfer to
that being who has been conceived of by them,
those parables [of Scripture] which, whatever
the form in which they have been spoken, are
sought after [for this purpose], it is manifest
that they now generate another [god] , who was

5 See chap, xxiii. etc.

6 Viz., the Valentinians.

7 Rom. i. 25.
» Gal. iv. 8.

9 Isa. xlvi. 9.

370

IREN^US AGAINST HERESIES.

never previously sought after. For by the fact
that they thus endeavour to explain ambiguous
passages of Scripture (ambiguous, however, not
as if referring to another god, but as regards
the dispensations of [the true] God), they have
constructed another god, weaving, as I said be-
fore, ropes of sand, and affixing a more impor-
tant to a less important question. For no question
can be solved by means of another which itself
awaits solution ; nor, in the opinion of those
possessed of sense, can an ambiguity be ex-
plained by means of another ambiguity, or enig-
mas by means of another greater enigma, but
things of such character receive their solution
from those which are manifest, and consistent,
and clear.

2. But these [heretics], while striving to ex-
plain passages of Scripture and parables, bring
forward another more important, and indeed im-
pious question, to this effect, " Whether there be
really another god above that God who was the
Creator of the world ? " They are not in the way
of solving the questions [which they propose] ;
for how could they find means of doing so ? But
they append an important question to one of less
consequence, and thus insert [in their specula-
tions] a difficulty incapable of solution. For in
order that they may ' know " knowledge " itself
(yet not learning this fact, that the Lord, when
thirty years old, came to the baptism of truth),
they do impiously despise that God who was the
Creator, and who sent Him for the salvation of
men. And that they may be deemed capable
of informing us whence is the substance of mat-
ter, while they believe not that God, according
to His pleasure, in the exercise of His own will
and power, formed all things (so that those
things which now are should have an existence)
out of what did not previously exist, they have
collected [a multitute of] vain discourses.
They thus truly reveal their infidelity ; they do
not believe in that which really exists, and they
have fallen away into [the belief of] that which
has, in fact, no existence.

3. For, when they tell us that all moist sub-
stance proceeded from the tears of Achamoth,
all lucid substance from her smile, all solid sub-
stance from her sadness, all mobile substance
from her terror, and that thus they have sublime
knowledge on account of which they are superior
to others, — how can these things fail to be re-
garded as worthy of contempt, and truly ridicu-
lous? They do not believe that God (being
powerful, and rich in all resources) created matter
itself, inasmuch as they know not how much a
spiritual and divine essence can accomplish.
But they do believe that their Mother, whom they
style a female from a female, produced from

' This clause is unintelligible in the T.atin text: by :i conjectural
•estoration of the Greek we have given the above translation.

her passions aforesaid the so vast material sub-
stance of creation. They inquire, too, whence
the substance of creation was supplied to the
Creator ; but they do not inquire whence [were
supplied] to their Mother (whom they call the
Enthymesis and impulse of the yEon that went
astray) so great an amount of tears, or perspi-
ration, or sadness, or that which produced the
remainder of matter.

4. For, to attribute the substance of created
things to the power and will of Him who is God
of all, is worthy both of credit and acceptance.
It is also agreeable [to reason], and there may
be well said regarding such a belief, that " the
things which are impossible with men are possi-
ble with God." ^ While men, indeed, cannot make
anything out of nothing, but only out of matter
already existing, yet God is in this point pre-
eminently superior to men, that He Himself
called into being the substance of His creation,
when previously it had no existence. But the
assertion that matter was produced from the
Enthymesis of an yEon going astray, and that
the ^on [referred to] was far separated from
her Enthymesis, and that, again, her passion and
feeling, apart from herself, became matter — is
incredible, infatuated, impossible, and untenable.

CHAP. XI. — THE HERETICS, FROM THEIR DISBE-
LIEF OF THE TRUTH, HAVE FALLEN INTO AN
ABYSS OF ERROR : REASONS FOR INVESTIGATING
THEIR SYSTEMS.

I. They do not believe that He, who is God
above all, formed by His Word, in His own
territory, as He Himself pleased, the various and
diversified [works of creation which exist], inas-
much as He is the former of all things, like a
wise architect, and a most powerful monarch.
But they believe that angels, or some power
separate from God, and who was ignorant of Him,
formed this universe. By this course, therefore,
not yielding credit to the truth, but wallowing in
falsehood, they have lost the bread of true life,
and have fallen into vacuity ^ and an abyss of
shadow. They are like the dog of /Esop, which
dropped the bread, and made an attempt at
seizing its shadow, thus losing the [real] food.
It is easy to prove from the very words of the
Lord, that He acknowledges one Father and
Creator of the world, and Fashioner of man, who
was proclaimed by the law and the prophets,
while He knows no other, and that this One is
really God over all ; and that He teaches that
that adoption of sons pertaining to the Father,
which is eternal life, takes place through Him-
self, conferring it [as He does] on all the right-
eous.

2 Luke xviii. 27.

3 Playing upon the doctrines of the heretics with respect to vacuity
and shad*.

IREN^EUS AGAINST HERESIES.

371

2. But since these men delight in attacking us,
and in their true character of cavillers assail us
with points which really tell not at all against
us, bringing forward in opposition to us a multi-
tude of parables and [captious] questions, I
have thought it well, on the other side, first of
all to put to them the following inquiries con-
cerning their own doctrines, to exhibit their im-
probability, and to put an end to their audacity.
After this has been done, [I intend] to bring
forward the discourses of the Lord, so that they
may not only be rendered destitute of the means
of attacking us, but that, since they will be un-
able reasonably to reply to those questions which
are put, they may see that their plan of argu-
ment is destroyed ; so that, either returning to
the truth, and humbling themselves, and ceasing
from their multifarious phantasies, they may pro-
pitiate God for those blasphemies they have
uttered against Him, and obtain salvation ; or
that, if they still persevere in that system of
vainglory which has taken possession of their
minds, they may at least find it necessary to
change their kind of argument against us,

CHAP. XII. — THE TRIACONTAD OF THE HERETICS
ERRS BOTH BY DEFECT AND EXCESS : SOPHIA
COULD NEVER HAVE PRODUCED AISTYTHING APART
FROM HER CONSORT; LOGOS AND SIGE COULD
NOT HAVE BEEN CONTEMPORARIES.

I . We may ' remark, in the first place, regard-
ing their Triacontad, that the whole of it mar-
vellously falls to ruin on both sides, that is, both
as respects defect and excess. They say that to
indicate it the Lord came to be baptized at the
age of thirty years. But this assertion really
amounts to a manifest subversion of their entire
argument. As to defect, this happens as fol-
lows : first of all, because they reckon the Propa-
tor among the other ^ons. For the Father of
all ought not to be counted with other produc-
tions ; He who was not produced with that
which was produced ; He who was unbegotten
with that which was bom ; He whom no one
comprehends with that which is comprehended
by Him, and who is on this account [Himself]
incomprehensible ; and He who is without figure
with that which has a definite shape. For in-
asmuch as He is superior to the rest, He ought
not to be numbered with them, and that so that
He who is impassible and not in error should
be reckoned with an ^on subject to passion,
and actually in error. For I have shown in the
book which immediately precedes this, that, be-
ginning with Bythus, they reckon up the Tricon-
tad to Sophia, whom they describe as the erring
^on ; and I have also there set forth the names
of their [^ons] ; but if He be not reckoned,

I The text vacillates between " dicemus" and " dicamus.'

there are no longer, on their own showing, thirty
productions of ^ons, but these then become
only twenty-nine.

2, Next, with respect to the first production
Ennoea, whom they also term Sige, from whom
again they describe Nous and Aletheia as having
been sent forth, they err in both particulars.
For it is impossible that the thought (Ennoea)
of any one, or his silence (Sige), should be un-
derstood apart from himself; and that, being
sent forth beyond him, it should possess a special
figure of its own. But if they assert that the
(Ennoea) was not sent forth beyond Him, but
continued one with the Propator, why then do
they reckon her with the other ^ons — with
those who were not one [with the Father], and
are on this account ignorant of His greatness?
If, however, she was so united (let us take this
also into consideration), there is then an abso-
lute necessity, that from this united and insepara-
ble conjunction, which constitutes but one being,
there ^ should proceed an unseparated and united
production, so that it should not be dissimilar to
Him who sent it forth. But if this be so, then
just as Bythus and Sige, so also Nous and Ale-
theia will form one and the same being, ever
cleaving mutually together. And inasmuch as
the one cannot be conceived of without the
other, just as water cannot [be conceived of]
without [the thought 6f] moisture, or fire with-
out [the thought of] heat, or a stone without
[the thought] of hardness (for these things are
mutually bound together, and the one cannot
be separated*' from the other, but always co-exists
with it) , so it behoves Bythus to be united in the
same way with Ennoea, and Nous with Aletheia.
Logos and Zoe again, as being sent forth by
those that are thus united, ought themselves to
be united, and to constitute only one being.
But, according to such a process of reasoning.
Homo and Ecclesia too, and indeed all the re-
maining conjunctions of the ^ons produced,
ought to be united, and always to co-exist, the
one with the other. For there is a necessity in
their opinion, that a female ^on should exist
side by side with a male one, inasmuch as she is,
so to speak, [the forthputting of] his affection.

3. These things being so, and such opinions
being proclaimed by them, they again venture,
without a blush, to teach that the younger ^on
of the Duodecad, whom they also style Sophia,
did, apart from union with her consort, whom
they call Theletus, endure passion, and sepa-
rately, without any assistance from him, gave
birth to a production which they name "a female
from a female." They thus rush into such utter
frenzy, as to form two most clearly opposite
opinions respecting the same point. For if

2 This sentence is confused in the Latin text, but the meaning is
evidently that given above.

IREN^US AGAINST HERESIES.

Bythus is ever one with Sige, Nous with Aletheia,
1/Ogos with Zoe, and so on, as respects the rest,
how could Sophia, without union with her con-
sort, either suffer or generate anything? And if,
again, she did really suffer passion apart from
him, it necessarily follows that the other con-
junctions also admit of disjunction and separa-
tion among themselves, — a thing which I have
already shown to be impossible. It is also im-
possible, therefore, that Sophia suffered passion
apart from Theletus ; and thus, again, their whole
system of argument is overthrown. For they
have yet ' again derived the whole of remaining
[material substance], like the composition of a
tragedy, from that passion which they affirm she
experienced apart from union with her consort.

4. If, however, they impudently maintain, in
order to preserve from ruin their vain imagina-
tions, that the rest of the conjunctions also were
disjoined and separated from one another on
account of this latest conjunction, then [I reply
that], in the first place, they rest upon a thing
which is impossible. For how can they sepa-
rate the Propator from his Ennaa, or Nous from
Aletheia, or Logos from Zoe, and so on with the
rest? And how can they themselves maintain
that they tend again to unity, and are, in fact,
all at one, if indeed these very conjunctions,
which are within the Pleroma, do not preserve
unity, but are separate from one another ; and
that to such a degree, that they both endure pas-
sion and perform the work of generation without
union one with another, just as hens do apart
from intercourse with cocks.

5. Then, again, their first and first-begotten
Ogdoad will be overthrown as follows : They
must admit that Bythus and Sige, Nous and Ale-
theia, Logos and Zoe, Anthropos and Ecclesia,
do individually dwell in the same Pleroma. But
it is impossible that Sige (silence) can exist in
the presence of Logos (speech), or again, that
Logos can manifest himself in the presence of
Sige. For these are mutually destructive of
each other, even as light and darkness can by no
possibility exist in the same place : for if light
prevails, there cannot be darkness ; and if dark-
ness, there cannot be light, since, where light
appears, darkness is put to flight. In like man-
ner, where Sige is, there cannot be Logos ; and
where Logos is, there certainly cannot be Sige.
But if they say that Logos simply exists within ^
(unexpressed), Sige also will exist within, and
will not the less be destroyed by the Logos
within. But that he really is not merely con-
ceived of in the mind, the very order of the pro-
duction of their (^ons) shows.

• It is difficult to see the meaning of " iterum " here. Harvey
begins a new paragraph with this sentence.

2 (ciiadcTOf — simply conciivtd in the mind — used in opposi-
tion to irpo^opiKot, exJ>resseJ,

6. Let them not then declare that the first
and principal Ogdoad consists of Logos and
Sige, but let them [as a matter of necessity] ex-
clude either Sige or Logos ; and then their first
and principal Ogdoad is at an end. For if they
describe the conjunctions [of the ^ons] as
united, then their whole argument falls to pieces.
Since, if they were united, how could Sophia
have generated a defect without union with her
consort? If, on the other hand, they maintain
that, as in production, each of the ^ons pos-
sesses his own peculiar substance, then how can
Sige and Logos manifest themselves in the same
place ? So far, then, with respect to defect.

7. But again, their Triacontad is overthrown
as to excess by the following considerations.
They represent Horos (whom they call by a
variety of names which I have mentioned in the
preceding book) as having been produced by
Monogenes just like the other ^ons. Some of
them maintain that this Horos was produced
by Monogenes, while others affirm that he was
sent forth by the Propator himself in His own
image. They afiirm further, that a production
was fonned by Monogenes — Christ and the
Holy Spirit ; and they do not reckon these in
the number of the Pleroma, nor the Saviour
either, whom they also declare to be Totiitn ^
(all things). Now, it is evident even to a blind
man, that not merely thirty productions, as they
maintain, were sent forth, but four more along
with these thirty. For they reckon the Propator
himself in the Pleroma, and those too, who in
succession were produced by one another. Why
is it, then, that those [other beings] are not
reckoned as existing with these in the same
Pleroma, since they were produced in the same
manner? For what just reason can they assign
for not reckoning along with the other yEons,
either Christ, whom they describe as having, ac-
cording to the Father's will, been produced by
Monogenes, or the Holy Spirit, or Horos, whom
they also call Soter'* (Saviour), and not even
the Saviour Himself, who came to impart assist-
ance and form to their Mother ? Whether is this
as if these latter were weaker than the former,
and therefore unworthy of the name of ^ons,
or of being numbered among them, or as if
they were superior and more excellent? But
how could they be weaker, since they were pro-
duced for the establishment and rectification
of the others? And then, again, they cannot
possibly be superior to the first and principal
Tetrad, by which they were also produced ; for
it, too, is reckoned in the number above men-

3 Harvey remarks that " the author perhaps wrote ' Opav (^Horos) ,
which was read by the translator" 'OAov {iotum).

* Since Soter does not occur among the various appellations of
Horos mentioned by Irenseus (i. 11, 4), Grabe proposes to read Stau-
ros, and Massuet Lytrotes; but Har\'ey conceiv«s that the difficulty
is explained by the fact that Horos was 3, power (rf Soter (i. 3, 3).

IREN^US AGAINST HERESIES.

373

tioned. These latter beings, then, ought also to
have been numbered in the Pleroma of the ^ons,
or that should be deprived of the honour of those
^ons which bear this appellation (the Tetrad) .
8. Since, therefore, their Triacontad is thus
brought to nought, as I have shown, both with
respect to defect and excess (for in dealing with
such a number, either excess or defect [to any
extent] will render the number untenable, and
how much more so great variations?), it follows
that what they maintain respecting their Ogdoad
and Duodecad is a mere fable which cannot
stand. Their whole system, moreover, falls to
the ground, when their very foundation is de-
stroyed and dissolved into By thus,' that is, into
what has no existence. Let them, then, hence-
forth seek to set forth some other reasons why
the Lord came to be baptized at the age of thirty
years, and [explain in some other way] the Duo-
decad of the apostles ; and [the fact stated
regarding] her who suffered from an issue of
blood ; and all the other points respecting which
they so madly labour in vain.

CHAP. XIII. — THE FIRST ORDER OF PRODUCTION
MAINTAINED BY THE HERETICS IS ALTOGETHER
INDEFENSIBLE.

I . I now proceed to show, as follows, that the
first order of production, as conceived of by
them, must be rejected. For they maintain that
Nous and Aletheia were produced from Bythus
and his Enncea, which is proved to be a contra-
diction. For Nous is that which is itself chief,
and highest, and, as it were, the principle and
source of all understanding. Ennoea, again,
which arises from him, is any sort of emotion
concerning any subject. It cannot be, therefore,
that Nous was produced by Bythus and Ennoea ;
it would be more like the truth for them to main-
tain that Ennoea was produced as the daughter
of the Propator and this Nous. For Ennoea is
not the daughter of Nous, as they assert, but
Nous becomes the father of Ennoea. For how
can Nous have been produced by the Propator,
when he holds the chief and primary place of
that hidden and invisible affection which is within
Him ? By this affection sense is produced, and
Ennoea, and Enthymesis, and other things which
are simply synonyms for Nous himself. As I
have said already, they are merely certain defi-
nite exercises in thought of that very power con-
cerning some particular subject. We understand
the [several] terms according to their ^ length

' Irenseus here, after his custom, plays upon the word Bythus
(profundity), which, in the phraseology of the Valentinians, was a
name of the Propator, but is in this passage used to denote an un-
fathomable abyss.

2 This sentence appears to us, after lo.ig study, totally iintrans-
lateable. The general meaning seems to be, that whatever name is
given to mental acts, whether they are called Enncea, Enthymesis,
or by whatever other appellation, they are all but exercises of the
same fundamental power, styled Nous. Compare the following sec-
tion.

and breadth of meaning, not according to any
[fundamental] change [of signification] ; and
the [various exercises of thought] are limited
by [the same sphere of] knowledge, and are
expressed together by [the same] term, the
[very same] sense remaining within, and creat-
ing, and administering, and freely governing
even by its own power, and as it pleases, the
things which have been previously mentioned.

2. For the first exercise of that [power]
respecting anything, is styled Ennoea ; but when
it continues, and gathers strength, and takes pos-
session of the whole soul, it is called Enthymesis.
This Enthymesis, again, when it exercises itself
a long time on the same point, and has, as it
were, been proved, is named Sensation. And this
Sensation, when it is much developed, becomes
Counsel. The increase, again, and greatly devel-
oped exercise of this Counsel becomes the Ex-
amination of thought (Judgment) ; and this
remaining in the mind is most properly termed
Logos (reason), from which the spoken Logos
(word) proceeds.^ But all the [exercises of
thought] which have been mentioned are [funda-
mentally] one and the same, receiving their origin
from Nous, and obtaining [different] appellation
according to their increase. Just as the human
body, which is at one time young, then in the
prime of life, and then old, has received [differ-
ent] appellations according to its increase and
continuance, but not according to any change
of substance, or on account of any [real] loss of
body, so is it with those [mental exercises] . For,
when one [mentally] contempbtes anything, he
also thinks of it ; and when he thinks of it, he has
also knowledge regarding it ; and when he knows
it, he also considers it ; and when he considers it,
he also mentally handles it ; and when he mentally
handles it, he also speaks of it. But, as I have
already said, it is Nous who governs all these
[mental processes], while He is himself invisible,
and utters speech of himself by means of those
processes which have been mentioned, as it were
by rays [proceeding from Him], but He himself
is not sent forth by any other.

3. These things may properly be said to hold
good in men, since they are compound by na-
ture, and consist of a body and a soul. But
those who affirm that Ennoea was sent forth from
God, and Nous from Ennoea, and then, in suc-
cession. Logos from these, are, in the first place,
to be blamed as having improperly used these
productions; and, in the next place, as describ-
ing the affections, and passions, and mental
tendencies of men, while they [thus prove them-

3 " The following," says Harvey, " may be considered to be
consecutive steps in the evolution of Adyo? as a psychological entity.
Ennoea, conception ; Enthymesis, intention; Sensation, thought;
Consilium, reasoning; Cogitationis Examinatio, judgment ; in
Mente Perseverans, Adyos cvSiafleTos ; Emissibiit Verbura, Adyo«

TTOlAo /COS.

IREN^US AGAINST HERESIES.

selves] ignorant of God. By their manner of
speaking, they ascribe those things which apply
to men to the Father of all, whom they also de-
clare to be unknown to all ; and they deny that
He himself made the world, to guard against
attributing want of power ' to Him ; while, at
the same time, they endow Him with human
affections and passions. But if they had known
the Scriptures, and been taught by the truth,
they would have known, beyond doubt, that God
is not as men are ; and that His thoughts are
not like the thoughts of men.^ For the Father
of all is at a vast distance from those affections
and passions which operate among men. He is
a simple, uncompounded Being, without diverse
members,^ and altogether like, and equal to
Himself, since He is wholly understanding, and
wholly spirit, and wholly thought, and wholly
intelligence, and wholly reason, and wholly hear-
ing, and wholly seeing, and wholly light, and the
whole source of all that is good — even as the
religious and pious are wont to speak concern-
ing God.

4. He is, however, above [all] these proper-
ties, and therefore indescribable. For He may
well and properly be called an Understanding
which comprehends all things, but He is not [on
that account] like the understanding of men ;
and He may most properly be termed Light, but
He is nothing like that light with which we are
acquainted. And so, in all other particulars, the
Father of all is in no degree similar to human
weakness. He is spoken of in these terms ac-
cording to the love [we bear Him] ; but in
point of greatness, our thoughts regarding Him
transcend these expressions. If then, even in
the case of human beings, understanding itself
does not arise from emission, nor is that intelli-
gence which produces other things separated
from the living man, while its motions and affec-
tions come into manifestation, much more will
the mind of God, who is all understanding, never
by any means be separated from Himself; nor
can anything ■♦ [in His case] be produced as if
by a different Being.

5. For if He produced intelligence, then He
who did thus produce intelligence must be un-
derstood, in accordance with their views, as a
compound and corporeal Being ; so that God,
who sent forth [the intelligence referred to], is
separate from it, and the intelligence which was
sent forth separate [from Him]. But if they
affirm that intelligence was sent forth from intel-
ligence, they then cut asunder the intelligence of

■ That is, lest He should be thought destitute of power, as hav-
ing been unable to prevent evil from having a place in creation.

= Isa. Iv. 8.

3 The Latin expression is " similimembrius," which some regard
as the translation of onoioictuAo?, and others of 6/aoio/jcp^? ; but in
either case the meaning will be as given above.

< That is, His Nous, Knnoea, etc., can have no independent exist-
ence The text fluctuates between " emittitur" and " emittetur."

God, and divide it into parts. And whither has
it gone ? Whence was it sent forth ? For what-
ever is sent forth from any place, passes of ne-
cessity into some other. But what existence was
there more ancient than the intelligence of God,
into which they maintain it was sent forth ? And
what a vast region that must have been which was
capable of receiving and containing the intelli-
gence of God ! If, however, they affirm [that this
emission took place] just as a ray proceeds from
the sun, then, as the subjacent air which receives
the ray must have had an existence prior to it,
so [by such reasoning] -they will indicate that
there was something in existence, into which the
intelligence of God was sent forth, capable
of containing it, and more ancient than itself.
Following upon this, we must hold that, as we
see the sun, which is less than all things, sending
forth rays from himself to a great distance, so
likewise we say that the Propator sent forth a ray
beyond, and to a great distance from, Himself.
But what can be conceived of beyond, or at a
distance from, God, into which He sent forth
this ray?

6. If, again, they affirm that that [intelligence]
was not sent forth beyond the Father, but within
the Father Himself, then, in the first place, it
becomes superfluous to say that it was sent forth
at all. For how could it have been sent forth if
it continued within the Father? For an emission
is the manifestation of that which is emitted, be-
yond him who emits it. In the next place, this
[intelligence] being sent forth, both that Logos
who springs from Him will still be within the
Father, as will also be the future emissions pro-
ceeding from Logos. These, then, cannot in such
a case be ignorant of the Father, since they are
within Him ; nor, being all equally surrounded
by the Father, can any one know Him less [than
another] according to the descending order of
their emission. And all of them must also in an
equal measure continue impassible, since they
exist in the bosom of their Father, and none of
them can ever sink into a state of degeneracy or
degradation. For with the Father there is no
degeneracy, unless perchance as in a great circle
a smaller is contained, and within this one again
a smaller ; or un'ess they affirm of the Father,
that, after the manner of a sphere or a square.
He contains within Himself on all sides the like-
ness of a sphere, or the production of the rest
of the ^ons in the form of a square, each one
of these being surrounded by that one who is
above him in greatness, and surrounding in turn
that one who is after him in smallness ; and that
on this account, the smallest and the last of all.
having its place in the centre, and thus being tar
separated from the Father, was really ignorant
of the Propator. But if they maintain any such
hypothesis, they must shut up their Bythus with

IRENvEUS AGAINST HERESIES.

375

in a definite form and space, while He both sur-
rounds others, and is surrounded by them ; for
they must of necessity acknowledge that there is
something outside of Him which surrounds Him.
And none the less will the talk concerning those
that contain, and those that are contained, flow
on into infinitude ; and all [the ^ons] will most
clearly appear to be bodies enclosed [by one
another] .

7. Further, they must also confess either that
He is mere vacuity, or that the entire universe is
within Him ; and in that case all will in like de-
gree partake of the Father. Just as, if one forms
circles in water, or round or square figures, all
these will equally partake of water ; just as those,
again, which are framed in the air, must necessa-
rily partake of air, and those which [are formed]
in light, of light ; so must those also who are with-
in Him all equally partake of the Father, igno-
rance having no place among them. Where,
then, is this partaking of the Father who fills [all
things]? If, indeed. He has filled [all things],
there will be no ignorance among them. On this
ground, then, their work of [supposed] degen-
eracy is brought to nothing, and the production
of matter with the formation of the rest of the
world ; which things they maintain to have de-
-ived their substance from passion and ignorance.
If, on the other hand, they acknowledge that He
is vacuity, then they fall into the greatest blas-
phemy ; they deny His spiritual nature. For
how can He be a spiritual being, who cannot fill
even those things which are within Him ?

8. Now, these remarks which have been made
concerning the emission of intelligence are in
like manner applicable in opposition to those
who belong to the school of Basilides, as well as
in opposition to the rest of the Gnostics, from
whom these also (the Valentinians) have adopted
the ideas about emissions, and were refuted in
the first book. But I have now plainly shown
that the first production of Nous, that is, of the
intelligence they speak of, is an untenable and im-
possible opinion. And let us see how the matter
stands with respect to the rest [of the yEons].
For they maintain that Logos and Zoe were sent
forth by him (i.e.. Nous) as fashioners of this
Pleroma ; while they conceive of an emission
of Logos, that is, the Word after the analogy
of human feelings, and rashly form conjectures
respecting God, as if they had discovered some-
thing wonderful in their assertion that Logos was
produced by Nous. All indeed have a clear
perception that this may be logically affirmed
with respect to men.' But in Him who is God
over all, since He is all Nous, and all Logos, as
I have said before, and has in Himself nothing
more ancient or late than another, and nothing

' That is, in human beings no doubt, thought (Nous) precedes
speech (Logos).

at variance with another, but continues altogether
equal, and similar, and homogeneous, there is no
longer ground for conceiving of such production
in the order which has been mentioned. Just as
he does not err who declares that God is all
vision, and all hearing (for in what manner He
sees, in that also He hears ; and in what manner
He hears, in that also He sees), so also he who
afiirms that He is all intelligence, and all word,
and that, in whatever respect He is intelligence,
in that also He is word, and that this Nous is
His Logos, will still indeed have only an inade-
quate conception of the Father of all, but will
entertain far more becoming [thoughts regard-
ing Him] than do those who transfer the gen-
eration of the word to which men gave utterance
to the eternal Word of God, assigning a begin-
ning and course of production [to Him], even
as they do to their own word. And in what
respect will the Word of God — yea, rather God
Himself, since He is the Word — differ from the
word of men, if He follows the same order and
process of generation?

9. They have fallen into error, too, respecting
Zoe, by maintaining that she was produced in
the sixth place, when it behoved her to take
precedence of all [the rest], since God is life,
and incorruption, and truth. And these and
such like attributes have not been produced
according to a gradual scale of descent, but they
are names of those perfections which always
exist in God, so far as it is possible and proper
foe men to hear and to speak of God. For
with the name of God the following words will
harmonize : intelligence, word, life, incorruption,
truth, wisdom, goodness, and such like. And
neither can any one maintain that intelligence
is more ancient than life, for intelligence itself is
life ; nor that life is later than intelligence, so
that He who is the intellect of all, that is God,
should at one time have been destitute of life.
But if they afifirm that life was indeed [pre-
viously] in the Father, but was produced in the
sixth place in order that the Word might live,
surely it ought long before, [according to such
reasoning,] to have been sent forth, in the fourth
place, that Nous might have life ; and still fur-
ther, even before Him, [it should have been]
with Bythus, that their Bythus might live. For
to reckon Sige, indeed, along with their Propa-
tor, and to assign her to Him as His consort,
while they do not join Zoe to the number, — is
not this to surpass all other madness ?

10. Again, as to the second production which
proceeds from these [^Eons who have been
mentioned], — that, namely, of Homo and Ec-
clesia, — their very fathers, falsely styled Gnos-
tics, strive among themselves, each one seeking
to make good his own opinions, and thus
convicting themselves of being wicked tlueves.

Z7^

IRENyEUS AGAINST HERESIES.

They maintain that it is more suitable to [the
theory of] production — as being, in fact, truth-
hke — that the Word was produced by man, and
not man by the Word ; and that man existed
prior to the Word, and that this is really He
who is God over all. And thus it is, as I have
previously remarked, that heaping together with
a kind of plausibility all human feelings, and
mental exercises, and formation of intentions,
and utterances of words, they have lied with no
plausibility at all against God. For while they
ascribe the things which happen to men, and
whatsoever they recognise themselves as expe-
riencing, to the divine reason, they seem to
those who are ignorant of God to make state-
ments suitable enough. And by these human
passions, drawing away their intelligence, while
they describe the origin and production of the
Word of God in the fifth place, they assert that
thus they teach wonderful mysteries, unspeakable
and sublime, known to no one but themselves.
It was, [they affirm,] concerning these that the
Lord said, " Seek, and ye shall find," ' that is,
that they should inquire how Nous and Aletheia
proceeded from Bythus and Sige ; whether Logos
and Zoe again derive their origin from these ;
and then, whether Anthropos and Ecclesia pro-
ceed from Logos and Zoe.

CHAP. XIV.

VALENTINUS AND HIS FOLLOVi^ERS DE-

RIVED THE PRINCIPLES OF THEIR SYSTEM FROM
THE HEATHEN ; THE NAMES ONLY ARE CHANGED.

I. Much more like the truth, and more pleas-
ing, is the account which Antiphanes,^ one of
the ancient comic poets, gives in his Theogony
as to the origin of all things. For he speaks of
Chaos as being produced from Night and
Silence ; relates that then Love ^ sprang from
Chaos and Night ; from this again, Light ; and
ihat from this, in his opinion, were derived all
the rest of the first generation of the gods.
After these he next introduces a second genera-
tion of gods, and the creation of the world ;
then he narrates the formation of mankind by
the second order of the gods. These men (the
heretics), adopting this fable as their own, have
ranged their opinions round it, as if by a sort of
natural process, changing only the names of the
things referred to, and setting forth the very
same beginning of the generation of all things,
and their production. In place of Night and
Silence they substitute Bythus and Sige ; instead
of Chaos, they put Nous ; and for Love (by
whom, says the comic poet, all other things were

' Matt. vii. 7.

^ Nothing is known of this write . Several of the same name are
mentioned by the ancients, but to none of them is a work named
rheogonia ascribed. He is supposed to be the same poet as is cited by
Athcnaeus.but that writer quotes from a work styled ' Ai^poSirr)? yoi'ai,

3 The Latin is " Cupidinem; " and Harvey here refers to Aris-
totle, who " quotes the authority of Hesiod and Parmenides as saying
that Love is the eternal intellect, reducing Chaos into order."

set in order) they have brought forward the
Word ; while for the primary and greatest gods
they have formed the ^ons ; and in place of
the secondary gods, they tell us of that creation
by their mother which is outside of the Pleroma,
calling it the second Ogdoad. They proclaim
to us, like the writer referred to, that from this
(Ogdoad) came the creation of the world and
the formation of man, maintaining that they
alone are acquainted with these ineffable and
unknown mysteries. Those things which are
everywhere acted in the theatres by comedians
with the clearest voices they transfer to their
own system, teaching them undoubtedly through
means of the same arguments, and merely
changing the names.

2. And not only are they convicted of bringing
forward, as if their own [original ideas], those
things which are to be found among the comic
poets, but they also bring together the things
which have been said by all those who were
ignorant of God, and who are termed philoso-
phers ; and sewing together, as it were, a motley
garment out of a heap of miserable rags, they
have, by their subtle manner of expression, fur-
nished themselves w^ith a cloak which is really
not their own. They do, it is true, introduce a
new kind of doctrine, inasmuch as by a new sort
of art it has been substituted [for the old].
Yet it is in reality both old and useless, since
these very opinions have been sewed together
out of ancient dogmas redolent of ignorance
and irreligion. For instance, Thales •♦ of Miletus
affirmed that water was the generative and ini-
tial principle of all things. Now it is just the
same thing whether we say water or Bythus.
The poet Homer,5 again, held the opinion that
Oceanus, along with mother Tethys, was the
origin of the gods : this idea these men have
transferred to Bythus and Sige. Anaximander
laid it down that infinitude is the first principle
of all things, having seminally in itself the gener-
ation of them all, and from this he declares the
immense worlds [which exist] were formed :
this, too, they have dressed up anew, and re-
ferred to Bythus and their yEons. Anaxagoras,
again, who has also been surnamed " Atheist,"
gave it as his opinion that animals were formed
from seeds falling down from heaven upon earth.
This thought, too, these men have transferred
to " the seed " of their Mother, which they
maintain to be themselves ; thus acknowledging
at once, in the judgment of such as are possessed
of sense, that they themselves are the offspring
of the irreligious Anaxagoras.

3. Again, adopting the [ideas of] shade and
vacuity from Democritus and Epicurus, they

* Compare, on the opinions of the philosophers referred to in this
chapter, Hippolytus, Philosoph., book i.
5 Iliad, xiv. aot; vii. 99.

IREN^US AGAINST HERESIES.

Z77

have fitted these to their own views, following
upon those [teachers] who had already talked
a great deal about a vacuum and atoms, the one
of which they called that which is, and the other
that which is not. In like manner, these men
call those things which are within the Pleroma
real existences, just as those philosophers did
the atoms ; while they maintain that those which
are without the Pleroma have no true existence,
even as those did respecting the vacuum. They
have thus banished themselves in this world
(since they are here outside of the Pleroma)
into a place which has no existence. Again,
when they maintain that these things [below]
are images of those which have a true existence
[above], they again most manifestly rehearse
the doctrine of Democritus and Plato. For
Democritus was the first who maintained that
numerous and diverse figures were stamped, as
it were, with the forms [of things above], and
descended from universal space into this world.
But Plato, for his part, speaks of matter, and
exemplar,' and God. These men, following
those distinctions, have styled what he calls
ideas, and exemplar, the images of those things
which are above ; while, through a mere change
of name, they boast themselves as being discov-
erers and contrivers of this kind of imaginary
fiction.

4. This opinion, too, that they hold the Creator
formed the world out of previously existing mat-
ter, both Anaxagoras, Empedocles, and Plato ex-
pressed before them ; as, forsooth, we learn they
also do under the inspiration of their Mother.
Then again, as to the opinion that everything of
necessity passes away to those things out of which
they maintain it was also formed, and that God
is the slave of this necessity, so that He cannot
impart immortality to what is mortal, or bestow
incorruption on what is corniptible, but every
one passes into a substance similar in nature to
itself, both those who are named Stoics from the
portico (o-Toa), and indeed all that are ignorant
of God, poets and historians alike, make the
same affirmation.^ Those [heretics] who hold
the same [system of] infidelity have ascribed,
no doubt, their own proper region to spiritual
beings, — that, namely, which is within the Ple-
roma, but to animal beings the intermediate
space, while to corporeal they assign that which
is material. And they assert that God Himself
can do no otherwise, but that every one of the
[different kinds of substance] mentioned passes

' The Latin has here exemplum, corresponding doubtless to
TrapaSeiyfio, and referring to those iStat of all things which Plato
supposed to have existed for ever in the divine mind.

- [Our author's demonstration of the essential harmony of Gnos-
ticism with the old mythologies, and the philosophies of the heathen,
explains the hold it seems to have gained among nominal converts
to Christianity, and also the necessity for a painstaking refutation
of what seem to us mere absurdities. The great merit of Irenaeus
is thus illustrated: he gave the death-blow to heathenism in extir-
pating heresy.]

away to those things which are of the same
nature [with itself].

5 . Moreover, as to their saying that the Saviour
was formed out of all the ^ons, by every one of
them depositing, so to speak, in Him his own
special flower, they bring forward nothing new
that may not be found in the Pandora of Hesiod.
For what he says respecting her, these men in-
sinuate concerning the Saviour, bringing Him
before us as Pandoros (All-gifted), as if each of
the ^ons had bestowed on Him what He pos-
sessed in the greatest perfection. Again, their
opinion as to the indifference of [eating of] meats
and other actions, and as to their thinking that,
from the nobility of their nature, they can in no
degree at all contract pollution, whatever they eat
or perform, they have derived it from the Cynics,
since they do in fact belong to the same society
as do these [philosophers]. They also strive to
transfer to [the treatment of matters of] faith
that hairsplitting and subtle mode of handling
questions which is, in fact, a copying of Aristotle.

6. Again, as to the desire they exhibit to refer
this whole universe to numbers, they have learned
it from the Pythagoreans. For these were the
first who set forth numbers as the initial principle
of all things, and [described] that initial prin-
ciple of theirs as being both equal and unequal,
out of which [two properties] they conceived
that both things sensible ^ and immaterial derived
their origin. And [they held] that one set of
first principles'* gave rise to the matter [of
things], and another to their form. They affirm
that from these first principles all things have
been made, just as a statue is of its metal and its
special form. Now, the heretics have adapted this
to the things which are outside of the Pleroma.
The [Pythagoreans] maintained that the 5 prin-
ciple of intellect is proportionate to the energy
wherewith mind, as a recipient of the compre-
hensible, pursues its inquiries, until, worn out, it
is resolved at length in the Indivisible and One.
They further affirm that Hen — that is, One —
is the first principle of all things, and the sub-
stance of all that has been formed. From this
again proceeded the Dyad, the Tetrad, the Pen-
tad, and the manifold generation of the others.
These things the heretics repeat, word for word,
with a reference to their Pleroma and Bythus.

3 The Latin text reads " sensibilia et insensata ; " but these words, as
Harvey observes, must be the translation of aiadryra. <cal ai'aia-BiqTa, —
" the former referring to material objects of sense, the latter to the
immaterial world of intellect."

* This clause is very obscure, and we are not sure if the above
rendering brings out the real meaning of the author. Harvey takes
a different view of it, and supposes the original Greek to have been,
Ka\ aAAa? fxei' T^? viro<TTd(T€uis ap\as ^Lvai aWas 5e ttj? at<T0i}(Ttu)^
Kal T^s ovtria?. He then remarks: "The reader will observe that
the word tiiroo-Ta(Tis here means intellectual substance, ovaia. ma-
terial; as in V. c. ult. The meaning therefore of the sentence will
be, A nd they affirmed that the first principles of intellectual
substance and of sensible and material existence were diverse,
viz., unity was the exponent of the first, duality of the second."

5 All the editors confess the above sentence hopelessly obscure.
We have given Harvey's conjectural translation.

378

IREN^US AGAINST HERESIES.

From the same source, too, they strive to bring
into vogue those conjunctions which proceed
from unity. Marcus boasts of such views as if
they were his own, and as if he were seen to have
discovered something more novel than others,
while he simply sets forth the Tetrad of Pythag-
oras as the originating principle and mother of
all things.

7. But I will merely say, in opposition to these
men — Did all those who have been mentioned,
with whom you have been proved to coincide in
expression, know, or not know, the truth? If
they knew it, then the descent of the Saviour
into this world was superfluous. For why [in
that case] did He descend? Was it that He
might bring that truth which was [already]
known to the knowledge of those who knew it?
If, on the other hand, these men did not know
it, then how is it that, while you express your-
selves in the same terms as do those who knew
not the truth, ye boast that yourselves alone
possess that knowledge which is above all things,
although they who are ignorant of God [like-
wise] possess it? Thus, then, by a complete
perversion ' of language, they style ignorance
of the truth knowledge : and Paul well says [of
them, that [they make use of] " novelties of
words of false knowledge." ^ For that knowl-
edge of theirs is truly found to be false. If,
however, taking an impudent course with respect
to these points, they declare that men indeed
did not know the truth, but that their Mother,^
the seed of the Father, proclaimed the myste-
ries of truth through such men, even as also
through the proi)hets, while the Demiurge was
ignorant [of the proceeding], then I answer, in
the first place, that the things which were pre-
dicted were not of such a nature as to be intelli-
gible to no one ; for the men themselves knew
what they were saying, as did also their disciples,
and those again succeeded these. And, in the
next place, if either the Mother or her seed knew
and proclaimed those things which were of the
truth (and the Father ■* is truth), then on their
theory the Saviour spake falsely when He said,
*' No one knoweth the Father but the Son," 5
unless indeed they maintain that their seed or
Mother is No-one.

8. Thus far, then, by means of [ascribing to
their ^ons] human feelings, and by the fact that
they largely coincide in their language with
many of those who are ignorant of God, they
have been seen plausibly drawing a certain num-
ber away [from the tmth]. They lead them on

' Literally, " antiphrasis."

* I Tim. vi. 20. The text is, " Vocum novitates falsae agnitionis,"
Ka.i.vo^iavia.% having apparently been read in the Greek instead of
Ktvo^iaviat as in Text. Rec.

3 Grabe and others insert " vel " between these words.

^ It seems necessary to regard these words as paKnthedcal, though
the point is overlooked by all the editors.

i Matt. xi. 27.

by the use of those [expressions] with which
they have been familiar, to that sort of discourse
which treats of all things, setting forth the pro-
duction of the Word of God, and of Zoe, and
of Nous, and bringing into the world, as it were,
the [successive] emanations of the Deity. The
views, again, which they propound, without either
plausibility or parade, are simply lies from begin-
ning to end. Just as those who, in order to lure
and capture any kind of animals, place their ac-
customed food before them, gradually drawing
them on by means of the familiar aliment, until
at length they seize it, but, when they have taken
them captive, they subject them to the bitterest
of bondage, and drag them along with violence
whithersoever they please ; so also do these men
gradually and gently persuading [others], by
means of their plausible speeches, to accept of
the emission which has been mentioned, then
bring fonvard things which are not consistent,
and forms of the remaining emissions which are
not such as might have been exjiected. They
declare, for instance, that [ten] ^ /Eons were
sent forth by Logos and Zoe, while from Anthro-
pos and Ecclesia there proceeded twelve, al-
though they have neither proof, nor testimony,
nor probability, nor anything whatever of such a
nature [to support these assertions] ; and with
equal folly and audacity do they wish it to be
believed that from Logos and Zoe, being /Eons,
were sent forth Bythus and Mixis, Ageratos and
Henosis, Autophyes and Hedone, Acinetos and
Syncrasis, Monogenes and Macaria. Moreover,
[as they affirm,] there were sent forth, in a simi-
lar way, from Anthropos and Ecclesia, being
/Eons, Paracletus and Pistis, Patricos and Elpis,
Metricos and Agape, Ainos and Synesis, Eccle-
siasticus and Macariotes, Theletos and Sophia.

9. The passions and error of this Sophia, and
how she ran the risk of perishing through her
investigation [of the nature] of the Father, as
they relate, and what took place outside of the
Pleroma, and from what sort of a defect they
teach that the Maker of the world was produced,
I have set forth in the preceding book, describ-
ing in it, with all diligence, the opinions of these
heretics. [I have also detailed their views] re-
specting Christ, whom they describe as having
been produced subsequently to all these, and
also regarding Soter, who, [according to them,]
derived his being from those ^ons who were
formed within the Pleroma.^ But I have of ne-
cessity mentioned their names at present, that
from these the absurdity of their falsehood may
be made manifest, and also the confused nature
of the nomenclature they have devised. For

* " Decem " is of doubtful authority.

1 The text has " qui in labe facti sunt; " but, according to Har-
vey, " the sense requires jrAijpwfiaTt instead of cxTpai^aTi in the
1 original."

IREN.EUS AGAINST HERESIES.

379

they themselves detract from [the dignity of]
their ^ons by a multitude of names of this sort.
They give out names plausible and credible to
the heathen, [as being similar] to those who are
called their twelve gods," and even these they
will have to be images of their twelve ^ons.
But the images [so called] can produce names
[of their own] much more seemly, and more
powerful through their etymology to indicate
divinity [than are those of their fancied proto-
types] .

CHAP. XV. — NO ACCOUNT CAN BE GIVEN OF THESE
PRODUCTIONS.

1. But let us return to the fore-mentioned
question as to the production [of the ^ons].
And, in the first place, let them tell us the rea-
son of the production of the ^ons being of such
a kind that they do not come in contact with
any of those things which belong to creation.
For they maintain that those things [above]
were not made on account of creation, but crea-
tion on account of them ; and that the former
are not images of the latter, but the latter of the
former. As, therefore, they render a reason for
the images, by saying that the month has thirty
days on account of the thirty i^ons, and the day
twelve hours, and the year twelve months, on
account of the twelve ^ons which are within
tne Pleroma, with other such nonsense of the
same kind, let them now tell us also the reason
for that production of the ^ons, why it was of
such a nature, for what reason the first and first-
begotten Ogdoad was sent forth, and not a
Pentad, or a Triad, or a Septenad, or any one of
those which are defined by a different number?
Moreover, how did it come to pass, that from
Logos and Zoe were sent forth ten ^ons, and
neither more nor less ; while again from Anthro-
pos and Ecclesia proceeded twelve, although
these might have been either more or le:s nu-
merous ?

2. And then, again, with reference to the
entire Pleroma, what reason is there that it
should be divided into these three — an Ogdoad,
a Decad, and a Duodecad — and not into some
other number different from these ? Moreover,
with respect to the division itself, why has it
been made into three parts, and not into four, or
five, or six, or into some other number among
those which have no connection with such num-
bers - as belong to creation ? For they describe
those [^ons above] as being more ancient than
these [created things below], and it behoves them
to possess their principle [of being] in them-
selves, one which existed before creation, and

■ Viz., the " Dii majorum gentium" of the Gentiles.

2 Referring to numbers like 4, 5, 6, which do not correspond to
?ii> oiiportant fact in creation, as 7 e.g., does to the number of the
tuaiiets.

not after the pattern of creation, all exactly
agreeing as to the point.^

3. The account which we give of creation is
one harmonious with that regular order [of things
prevailing in the world], for this scheme of ours
is adapted to the ■♦ things which have [actually]
been made ; but it is a matter of necessity that
they, being unable to assign any reason belonging
to the things themselves, with regard to those
beings that existed before [creation], and were
perfected by themselves, should fall into the
greatest perplexity. For, as to the points on
which they interrogate us as knowing nothing of
creation, they themselves, when questioned in
turn respecting the Pleroma, either make mention
of mere human feelings, or have recourse to that
sort of speech which bears only upon that har-
mony observable in creation, improperly giving
us replies concerning things which are secondary,
and not concerning those which, as they main-
tain, are primary. For we do not question them
concerning that harmony which belongs to crea-
tion, nor concerning human feelings ; but because
they must acknowledge, as to their octiform,
deciform, and duodeciform Pleroma (the image
of which they declare creation to be), that their
Father formed it of that figure vainly and thought-
lessly, and must ascribe to Him deformity, if He
made anything without a reason. Or, again, if
they declare that the Pleroma was so produced
in accordance with the foresight of the Father,
for the sake of creation, as if He had thus
symmetrically arranged its very essence, then it
follows that the Pleroma can no longer be re-
garded as having been formed on its own account,
but for the sake of that [creation] which was to
be its image as possessing its likeness (just as
the clay model is not moulded for its own sake,
but for the sake of the statue in brass, or gold, or
silver about to be formed), then creation will
have greater honour than the Pleroma, if, for its
sake, those things [above] were produced,

CHAP. XVI. — THE CREATOR OF THE WORLD EITHER
PRODUCED OF HIMSELF THE IMAGES OF THINGS
TO BE MADE, OR THE PLEROMA WAS FORMED
AFTER THE IMAGE OF SOME PREVIOUS SYSTEM ;
AND SO ON AD INFINITUM.

I. But if they will not yield assent to any one
of these conclusions, since in that case they
would be proved by us as incapable of rendering
any reason for such a production of their Pleroma,
they will of necessity be shut up to this — that
they confess that, above the Pleroma, there was
some other system more spiritual and more power-
ful, after the image of which their Pleroma was

3 The Latin text is here scarcely intelligible, and is variously
pointed by the editors.

*■ Harvey explains " his * as here denoting " in his," but we are at
a loss to know how he would translate the passage. It is in the highest
degree obscure.

38o

IREN^US AGAINST HERESIES

formed. For if the Demiurge did not of him-
self construct that figure of creation which exists,
but made it after the form of those things which
are above, then from whom did their Bythus —
who, to be sure, brought it about that the Pleroma
should be possessed of a configuration of this
kind — receive the figure of those things which
existed before Himself? For it must needs be,
either that the intention [of creating] dwelt in
that god who made the world, so that of his own
power, and from himself, he obtained the model
of its formation ; or, if any departure is made
from this being, then there will arise a necessity
for constantly asking whence there cam^ to that
one who is above him the configuration of those
things which have been made ; what, too, was
the number of the productions ; and what the
substance of the model itself? If, however, it
was in the power of Bythus to impart of himself
such a configuration to the Pleroma, then why
may it not have been in the power of the Demi-
urge to form of himself such a world as exists ?
And then, again, if creation be an image of those
things [above], why should we not affirm that
those are, in turn, images of others above them,
and those above these again, of others, and thus
go on supposing innumerable images of images?

2. This difficulty presented itself to Basilides
after he had utterly missed the truth, and was
conceiving that, by an infinite succession of those
beings that were formed from one another, he
might escape such perplexity. When he had
proclaimed that three hundred and sixty-five
heavens were formed through succession and
similitude by one another, and that a manifest
]jroof [of the existence] of these was found in
the number of the days of the year, as I stated
before ; and that above these there was a power
which they also style Unnameable, and its dis-
pensation — he did not even in this way escape
such perplexity. For, when asked whence came
the image of its configuration to that heaven
which is above all, and from which he wishes the
rest to be regarded as having been formed by
means of succession, he will say, from that dis-
I^ensation which belongs to the Unnameable.
He must then say, either that the Unspeakable
formed it of himself, or he will find it necessary
to acknowledge that there is some other power
above this being, from whom his unnameable One
derived such vast numbers of configurations as
do, according to him, exist.

3. How much safer and more accurate a course
is it, then, to confess at once that which is true :
that this God, the Creator, who formed the world,
is the only God, and that there is no other God
besides Him — He Himself receiving from Him-
self the model and figure of those things which
have been made — than that, after wearying our-
selves with such an impious and circuitous de-

scription, we should be compelled, at some point
or another, to fix the mind on some One, and
to confess that from Him proceeded the con-
figuration of things created.

4. As to the accusation brought against us b^
the followers of Valentinus, when they declare
that we continue in that Hebdomad which is
below, as if we could not lift our minds on high
nor understand those things which are above
because we do not accept their monstrous asi-
sertions : this very charge do the followers 6
Basilides bring in turn against them, inasmuci
as they (the Valentinians) keep circling abow
those things which are below, [going] as far ais
the first and second Ogdoad, and because they
unskilfully imagine that, immediately after the
thirty ^ons, they have discovered Him who is
above all things Father, not following out in
thought their investigations to that Pleroma
which is above the three hundred and sixty-five
heavens, which ' is above forty-five Ogdoads.
And any one, again, might bring against them
the same charge, by imagining four thousand
three hundred and eighty heavens, or ^-Eons-
since the days of the year contain that numbe»
of hours. If, again, some one adds also the
nights, thus doubling the hours which have been
mentioned, imagining that [in this way] he has
discovered a great multitude of Ogdoads, and i-
kind of innumerable company^ of yEons, anci
thus, in opposition to Him who is above all things
Father, conceiving himself more perfect than all
[others], he will bring the same charge against
all, inasmuch as they are not capable of rising
to the conception of such a multitude of heavens
or ^ons as he has announced, but are either so
deficient as to remain among those things which
are below, or continue in the intermediate space.

CHAP. XVII. INQUIRY INTO THE PRODUCTION OF

THE ^ONS : WHATEVER ITS SUPPOSED NATURE,
IT IS IN EVERY RESPECT INCONSISTENT ; AND ON
THE HYPOTHESIS OF THE HERETICS, EVEN NOUS
AND THE FATHER HIMSELF WOULD BE STAINED
WITH IGNORANCE.

1. That system, then, which has respect to
their Pleroma, and especially that part of it which
refers to the primary Ogdoad being thus burdened
with so great contradictions and perplexities, let
me now go on to examine the remainder of their
scheme. [In doing so] on account of their mad-
ness, I shall be making inquiry respecting things
which have no real existence ; yet it is necessary
to do this, since the treatment of this subject has
been entrusted to me, and since I desire all men

' The text is here doubtful : Harvey proposes to read " qui " in-
stead of " quae," but we prefer " quod ' with Grabe. The meaning
is, that three hundred and sixty-five is more than forty-five Ogdoads
(45 X 8 = 360V

2 " Operositatem," corresponding to irpaynaTtiav, lit. tnanufn^-
ture.

IREN^US AGAINST HERESIES.

381

to come to the knowledge of the truth, as well
as because thou thyself hast asked to receive
from me full and complete means for overturn-
ing [the views of] these men.

2. I ask, then, in what manner were the rest
of the ^ons produced? Was it so as to be
united with Him who produced them, even as
the solar rays are with the sun ; or was it actu-
ally ' and separately, so that each of them pos-
sessed an independent existence and his own
special form, just as has a man from another
man, and one herd of cattle from another?
Or was it after the manner of germination, as
branches from a tree? And were they of the
same substance with those who produced them,
or did they derive their substance from some
other [kind of] substance? Also, were they
produced at the same time, so as to be contem-
poraries ; or after a certain order, so that some
of them were older, and others younger ? And,
again, are they uncompounded and uniform, and
altogether equal and similar among themselves,
as spirit and light are produced ; or are they com-
pounded and different, unlike [to each other]
in their members?

3. If each of them was produced, after the
manner of men, actually and according to its
own generation, then either those thus gen-
erated by the Father will be of the same sub-
stance with Him, and similar to their Author ; or
if- they appear dissimilar, then it must of neces-
sity be acknowledged that they are [formed of
some different substance. Now, if the beings gen-
erated by the Father be similar to their Author,
then those who have been produced must re-
main for ever impassible, even as is He who
produced them ; but if, on the other hand, they
are of a different substance, which is capable of
passion, then whence came this dissimilar sub-
stance to find a place within the incorruptible
Pleroma? Further, too, according to this prin-
ciple, each one of them must be understood as
being completely separated from every other,
even as men are not mixed with nor united the
one to the other, but each having a distinct
shape of his own, and a definite sphere of ac-
tion, while each one of them, too, is formed of
a particular size, — qualities characteristic of a
body, and not of a spirit. Let them "therefore
no longer speak of the Pleroma as being spirit-
ual, or of themselves as "spiritual," if indeed
their ^ons sit feasting with the Father, just as
if they were men, and He Himself is of such a
configuration as those reveal Him to be who were
produced by Him.

4. If, again, the ^ons were derived from

' Ejficabiliter in the Latin text is thought to correspond to
ivfpyii^ in the original Greek.

* St is inserted by most of the editors; and although Harvey
argues fol its omission, we agree with Massuet in deeming it indis-
pensable.

Logos, Logos from Nous, and Nous from By-
thus, just as lights are kindled from a light — as,
for example, torches are from a torch — then
they may no doubt differ in generation and size
from one another ; but since they are of the
same substance with the Author of their pro-
duction, they must either all remain for ever
impassible, or their Father Himself must partici-
pate in passion. For the torch which has been
kindled subsequently cannot be possessed of a
different kind of light from that which preceded
it. Wherefore also their lights, when blended
in one, return to the original identity, since that
one light is then formed which has existed even
from the beginning. But we cannot speak, with
respect to light itself, of some part being more
recent in its origin, and another being more an-
cient (for the whole is but one light) ; nor can
we so speak even in regard to those torches
which have received the light (for these are all
contemporary as respects their material sub-
stance, for the substance of torches is one and
the same), but simply as to [the time of] its
being kindled, since one was lighted a little while
ago, and another has just now been kindled.

5. The defect, therefore, of that passion which
has regard to ignorance, will either attach alike
to their whole Pleroma, since [all its members]
are of the same substance ; and the Propator
will share in this defect of ignorance — that is,
will be ignorant of Himself; or, on the other
hand, all those lights which are within the
Pleroma will alike remain for ever impassible.
Whence, then, comes the passion of the young-
est ^on, if the light of the Father is that from
which all other lights have been formed, and
which is by nature impassible? And how can
one ^on be spoken of as either younger or
older among themselves, since there is but one
light in the entire Pleroma? And if any one
calls them stars, they will all nevertheless appear
to participate in the same nature. For if " one
star differs from another star in glory," ^ but not
in qualities, nor substance, nor in the fact of
being passible or impassible ; so all these, since
they are alike derived from the light of the
Father, must either be naturally impassible and
immutable, or they must all, in common with
the light of the Father, be passible, and are capa-
ble of the varying phases of corruption.

6. The same conclusion will follow, although
they affirm that the production of ^ons sprang
from Logos, as branches from a tree, since Logos
has his generation from their Father. For all
[the ^ons] are formed of the same substance
with the Father, differing from one another only
in size, and not in nature, and filling up the
greatness of the Father, even as the fingers com-

3 I Cor. XV. 41.

382

IREN^US AGAINST HERESIES.

plete the hand. If therefore He exists in passion
and ignorance, so must also those ^ons who
have been generated by Him. But if it is im-
pious to ascribe ignorance and passion to the
Father of all, how can they describe an ^on
produced by Him as being passible ; and while
they ascribe the same impiety to the very wisdom
(Sophia) of God, how can they still call them-
selves religious men?

7. If, again, they declare that their ^ons were
sent forth just as rays are from the sun, then,
since all are of the same substance and sprung
from the same source, all must either be capable
of passion along with Him who produced them,
or all will remain impassible for ever. For they
can no longer maintain that, of beings so pro-
duced, some are impassible and others passible.
If, then, they declare all impassible, they do
themselves destroy their own argument. For
how could the youngest ^on have suffered pas-
sion if all were impassible? If, on the other
hand, they declare that all partook of this passion,
as indeed some of them venture to maintain,
then, inasmuch as it originated with Logos,' but
flowed onwards to Sophia, they will thus be
convicted of tracing back the passion to Logos,
who is the^ Nous of this Propator, and so ac-
knowledging the Nous of the Propator and the
Father Himself to have experienced passion.
For the Father of all is not to be regarded as a
kind of compound Being, who can be separated
from his Nous (mind), as I have already shown ;
but Nous is the Father, and the Father Nous.
It necessarily follows, therefore, both that he who
springs from Him as Logos, or rather that Nous
himself, since he is Logos, must be perfect and
impassible, and that those productions which
proceed from him, seeing that they are of the
same substance with himself, should be perfect
and impassible, and should ever remain similar
to him who produced them.

8. It cannot therefore longer be held, as these
men teach, that Logos, as occupying the third
place in generation, was ignorant of the Father.
Such a thing might indeed perhaps be deemed
probable in the case of the generation of human
beings, inasmuch as these frequently know noth-
ing of their parents ; but it is altogether impos-
sible in the case of the Logos of the Father.
For if, existing in the Father, he knows Him in
whom he exists — that is, is not ignorant of
himself — then those productions which issue
from him being his powers (faculties), and always
present with him, will not be ignorant of him
who emitted them, any more than rays [may be
supposed to be] of the sun. It is impossible,

■ Comp. i. a, 3.

* It seems needless to insert an "et" before this word, as Har-
vey suggests, or, as an alternative, to strike out the first " Nun Pro-
patoris."

therefore, that the Sophia (wisdom) of God, she
who is within the Pleroma, inasmuch as she has
been produced in such a manner, should have
fallen under the influence of passion, and con-
ceived such ignorance. But it is possible that that
Sophia (wisdom) who pertains to [the scheme]
of Valentinus, inasmuch as she is a production of
the devil, should fall into every kind of passion,
and exhibit the profoundest ignorance. For when
they themselves bear testimony concerning their
mother, to the effect that she was the offspring
of an erring .^^on, we need no longer search for
a reason why the sons of such a mother should
be ever swimming in the depths of ignorance.

9. I am not aware that, besides these produc-
tions [which have been mentioned], they are
able to speak of any other ; indeed, they have
not been known to me (although I have had
very frequent discussions with them concerning
forms of this kind) as ever setting forth any
other peculiar kind of being as produced [in the
manner under consideration]. This only they
maintain, that each one of these was so produced
as to know merely that one who produced him,
while he was ignorant of the one who immedi-
ately preceded. But they do not in this matter
go forward [in their account] with any kind of
demonstration as to the manner in which these
were produced, or how such a thing could take
place among spiritual beings. For, in whatso-
ever way they may choose to go forward, they
will feel themselves bound (while, as regards the
truth, they depart ^ entirely from right reason) to
proceed so far as to maintain that their Word,
who springs from the Nous of the Propator, —
to maintain, I say, that he was produced in a
state of degeneracy. For [they hold] that per-
fect Nous, previously begotten by the perfect
Bythus, was not capable of rendering that
production which issued from him perfect, but
[could only bring it forth] utterly blind to the
knowledge and greatness of the Father. They
also maintain that the Saviour exhibited an em-
blem of this mystery in the case of that man
who was blind from his birth,^ since the yEon
was in this manner produced by Monogenes
blind, that is, in ignorance, thus falsely ascribing
ignorance and blindness to the Word of God,
who, according to their own theory, holds the
second [place of] production from the Propator.
Admirable sophists, and explorers of the sublim-
ities of the unknown Father, and rehearsers of
those super-celestial mysteries " which the angels
desire to look into ! " s — that they may learn
that from the Nous of that Father who is above
all, the Word was produced dlind, that is, igno-
rant of the Father who produced him !

3 Some read " caecutientes " instead of" circumeuntcs," as above
* John ix. I, etc.
i I Pet. i. la.

IREN^US AGAINST HERESIES.

383

10. But, ye miserable sophists, how could the
Nous of the Father, or rather the very Father
Himself, since He is Nous and perfect in all
things, have produced his own Logos as an im-
perfect and blind ^on, when He was able also to
produce along with him the knowledge of the
Father? As ye affirm that Christ was generated '
after the rest, and yet declare that he was pro-
duced perfect, much more then should Logos,
who is anterior to him in age, be produced by
the same Nous, unquestionably perfect, and not
blind ; nor could he, again, have produced ^ons
still blinder than himself, until at last your Sophia,
always utterly blinded, gave birth to so vast a
body of evils. And your Father is the cause of
all this mischief; for ye declare the magnitude
and power of your Father to be the causes of
ignorance, assimilating Him to Bythus, and as-
signing this as a name to Him who is the
unnameable Father. But if ignorance is an evil,
and ye declare all evils to have derived their
strength from it, while ye maintain that the great-
ness and power of the Father is the cause of
this ignorance, ye do thus set Him forth as the
author of [all] evils. For ye state as the cause
of evil this fact, that [no one] could contemplate
His greatness. But if it was really impossible for
the Father to make Himself known from the be-
ginning to those [beings] that were formed by
Him, He must in that case be held free from
blame, inasmuch as He could not remove the
ignorance of those who came after Him. But if,
at a subsequent period, when He so willed it,
He could take away that ignorance which had
increased with the successive productions as they
followed each other, and thus become deeply
seated in the ^ons, much more, had He so
willed it might He formerly have prevented that
ignorance, which as yet was not, from coming
into existence.

1 1 . Since therefore, as soon as He so pleased,
He did become known not only to the ^ons,
but also to these men who lived in these latter
times ; but, as He did not so please to be known
from the beginning, He remained unknown —
the cause of ignorance is, according to you, the
will of the Father. For if He foreknew that
these things would in future happen in such a
manner, why then did He not guard against the
ignorance of these beings before it had obtained
3. place among them, rather than afterwards, as
if under the influence of repentance, deal with it
through the production of Christ? For the
knowledge which through Christ He conveyed
to all, He might long before have imparted
through Logos, who was also the first-begotten

' " Postgenitum quidem reliquis," the representative, according to
Grabe, of a.-nayovov y.iv Aoin-oi? in the Greek. Harvey remarks that
ru>v Xoiiriav would have been better, and proposes to read " progeni-
tum" in the Latin; but we do not see any necessity for change.

of Monogenes. Or if, knowing them beforehand.
He willed that these things should happen [as
they have done], then the works of ignorance
must endure for ever, and never pass away. For
the things which have been made in accordance
with the will of your Propator must continue
along with the will of Him who willed them ; or
if they pass away, the will of Him also who de-
creed that they should have a being will pass
away along with them. And why did the ^ons
find rest and attain perfect knowledge through
learning [at last] that the Father is altogether ^
incomprehensible? They might surely have
possessed this knowledge before they became
involved in passion ; for the greatness of the
Father did not suffer diminution from the begin-
ning, so that these might ^ know that He was
altogether incomprehensible. For if, on account
of His infinite greatness. He remained unknown,
He ought also on account of His infinite love to
have preserved those impassible who were pro-
duced by Him, since nothing hindered, and
expediency rather required, that they should
have known from the beginning that the Father
was altogether incomprehensible.

CHAP. XVIII.

■SOPHIA WAS NEVER REALLY IN IG-

NORANCE OR PASSION ; HER ENTHVMESIS COULD
NOT HAVE BEEN SEPARATED FROM HERSELF, OR
EXHIBITED SPECIAL TENDENCIES OF ITS OWN.

1. How can it be regarded as otherwise than
absurd, that they also affirm this Sophia (wisdom)
to have been involved in ignorance, and degen-
eracy, and passion ? For these things are alien
and contrary to wisdom, nor can they ever be
qualities belonging to it. For wherever there
is a want of foresight, and an ignorance of the
course of utility, there wisdom does not exist.
Let them therefore no longer call this suffering
^on, Sophia, but let them give up either her
name or her sufferings. And let them, more-
over, not call their entire Pleroma spiritual, if
this ^on had a place within it when she was
involved in such a tumult of passion. For even
a vigorous soul, not to say a spiritual substance,
would not pass through any such experience.

2. And, again, how could her Enthymesis,
going forth [from her] along with the passion,
have become a separate existence ? For Enthy-
mesis (thought) is understood in connection
with some person, and can never have an isolated
existence by itself. For a bad Enthymesis is
destroyed and absorbed by a good one, even as
a state of disease is by health. What, then,
was the sort of Enthymesis which preceded that
of passion? [It was this] : to investigate the
[nature of] the Father, and to consider His

2 " Incapabilis et incomprehensibilis," corresponding to ax<upiTO«
KaX aicaToATjiTTos in the Greek.

3 Literally, " to these knowing," " his scientibus."

384

IREN^US AGAINST HERESIES.

greatness. But what did she afterwards become
persuaded of, and so was restored to health?
[This, viz.], that the Father is incomprehensible,
and that He is past finding out. It was not,
then, a proper feeling that she wished to know
the Father, and on this account she became
passible ; but when she became persuaded that
He is unsearchable, she was restored to health.
And even Nous himself, who was inquiring into
the [nature of] the Father, ceased, according to
them, to continue his researches, on learning
that the Father is incomprehensible.

3. How then could the Enthymesis separately
conceive passions, which themselves also were
her affections? For affection is necessarily con-
nected with an individual : it cannot come into
being or exist apart by itself. This opinion [of
theirs], however, is not only untenable, but also
opposed to that which was spoken by our Lord :
" Seek, and ye shall find." ' For the Lord renders
His disciples perfect by their seeking after and
finding the Father ; but that Christ of theirs, who
is above, has rendered them perfect, by the fact
that He has commanded the .-Eons not to seek
after the Father, persuading them that, though
they should labour hard, they would not find
Him. And they ^ declare that they themselves are
perfect, by the fact that they maintain they have
found their Bythus ; while the .45ons [have been
made perfect] through means of this, that He is
unsearchable who was inquired after by them.

4. Since, therefore, the Enthymesis herself
could not exist separately, apart from the yEon,
[it is obvious that] they bring forward still greater
falsehood concerning her passion, when they
further proceed to divide and sepaiate it from
her, while they declare that it was the substance
of matter. As if God were not light, and as if
no Word existed who could convict them, and
overthrow their wickedness. For it is certainly
true, that whatsoever the ^on thought, that she
also suffered ; and what she suffered, that she
also thought. And her Enthymesis was, accord-
ing to them, nothing else than the passion of one
thinking how she might comprehend the incom-
prehensible. And thus Enthymesis (thought)
was the passion ; for she was thinking of things
impossible. How then could affection and pas-
sion be separated and set apart from the Enthy-
mesis, so as to become the substance of so vast
a material creation, when Enthymesis herself
was the passion, and the passion Enthymesis?
Neither, therefore, can Enthymesis apart from the
yEon, nor the affections apart from Enthymesis,
separately possess substance ; and thus once more
their system breaks down and is destroyed.

5. But how did it come to pass that the .^on

' Matt. vii. 7.

^ It seems necessary to read " sc quidem " instead of " si quidem,"
; in the mss.

was both dissolved [into he; component parts],
and became subject to passion? She was un-
doubtedly of the same substance as the Pleroma ;
but the entire Pleroma was of the Father. Now,
any substance, when brought in contact with
what is of a similar nature, will not be dissolved
into nothing, nor will be in danger of perishing,
but will rather continue and increase, such as
fire in fire, spirit in spirit, and water in water ;
but those which are of a contrary nature to
each other do, [when they meet,] suffer and are
changed and destroyed. And, in like manner, if
there had been a production of light, it would not
suffer passion, or incur any danger in light like
itself, but would rather glow with the greater
brightness, and increase, as the day does from
[the increasing brilliance of] the sun ; for they
maintain that Bythus [himself] was the image
of their father'' (Sophia). Whatever animals are
alien [in habits] and strange to each other, or
are mutually opposed in nature, fall into dan-
ger [on meeting together], and are destroyed;
whereas, on the other hand, those who are ac-
customed to each other, and of a harmonious
disposition, suffer no peril from being together
in the same place, but rather secure both safety
and life by such a fact. If, therefore, this .-Eon
was produced by the Pleroma of the same sub-
stance as the whole of it, she could never have
undergone change, since she was consorting with
beings similar to and familiar with herself, a
spiritual essence among those that were spiritual.
For fear, terror, passion, dissolution, and such
like, may perhaps occur through the struggle of
contraries among such beings as we are, who are
possessed of bodies ; but among spiritual beings,
and those that have the light diffused among
them, no such calamities can possibly happen.
But these men appear to me to have endowed
their ^on with the [same sort of] passion as
belongs to that character in the comic poet
Menander,'* who was himself deeply in love, but
an object of hatred [to his beloved] . For those
who have invented such opinions have rather
had an idea and mental conception of some
unhappy lover among men, than of a spiritual
and divine substance,

6. Moreover, to meditate how to search into
[the nature of] the perfect Father, and to have
a desire to exist within Him, and to have a com-
prehension of His [greatness], could not entail
the stain of ignorance or passion, and that upon
a spiritual ^on ; but would rather [give rise to]
perfection, and impassibility, and truth. For
they do not say that even they, though they be
but men, by meditating on Him who was before

3 Although Sophia was a feminine jEon, she was regarded as being
the father of Enthymesis, who again was the mother of the Valen-
tinians.

* Stieren refers for this allusion to Meineke's edition of the Re
liquice Menan. et I'hilem., p. 116.

IREN^US AGAINST HERESIES.

385

them, — and while now, as it were, comprehend-
ing the perfect, and being placed within the
knowledge of Him, — are thus involved in a
passion of perplexity, but rather attain to the
knowledge and apprehension of truth. For they
affirm that the Saviour said, " Seek, and ye shall
find," to His disciples with this view, that they
should seek after Him who, by means of imagi-
nation, has been conceived of by them as being
above the Maker of all — the ineffable Bythus ;
and they desire themselves to be regarded as
" the perfect," because they have sought and
found the perfect One, while they are still on
earth. Yet they declare that that ^on who was
within the Pleroma, a wholly spiritual being, by
seeking after the Propator, and endeavouring to
find a place within His greatness, and desiring
to have a comprehension of the truth of the
Father, fell down into [the endurance of] pas-
sion, and such a passion that, unless she had
met with that Power who upholds all things,
she would have been dissolved into the general
substance [of the ^Eons], and thus come to an
end of her [personal] existence.

7. Absurd is such presumption, and truly an
opinion of men totally destitute of the truth.
For, that this ^on is superior to themselves,
and of greater antiquity, they themselves ac-
knowledge, according to their own system, when
they affirm that they are the fruit of the Enthy-
mesis of that ^on who suffered passion, so that
this yEon is the father of their mother, that is,
their own grandfather. And to them, the later
grandchildren, the search after the Father brings,
as they maintain, truth, and perfection, and es-
tablishment, and deliverance from unstable mat-
ter, and reconciliation to the Father ; but on
their grandfather this same search entailed igno-
rance, and passion, and terror, and perplexity,
from which [disturbances] they also declare that
the substance of matter was formed. To say,
therefore, that the search after and investigation
of the perfect Father, and the desire for com-
munion and union with Him, were things quite
beneficial to them, but to an ^on, from whom
also they derive their origin, these things were
the cause of dissolution and destruction, how
can such assertions be otherwise viewed than
as totally inconsistent, foolish, and irrational?
Those, too, who listen to these teachers, truly
blind themselves, while they possess blind guides,
justly [are left to] fall along with them into the
gulf of ignorance which lies below them.

CHAP. XIX. ABSURDITIES OF THE HERETICS AS TO

THEIR OWN ORIGIN : THEIR OPINIONS RESPECTING
THE DEMIURGE SHOWN TO BE EQUALLY UNTENA-
BLE AND RIDICULOUS.

I . But what sort of talk also is this concerning
their seed — that it was conceived by the mother

according to the configuration of those angels
who wait upon the Saviour, — shapeless, without
form, and imperfect ; and that it was deposited
in the Demiurge without his knowledge, in order
that through his instrumentality it might attain to
perfection and form in that soul which he had,
[so to speak,] filled with seed? This is to af-
firm, in the first place, that those angels who
wait upon their Saviour are imperfect, and with-
out figure or form ; if indeed that which was
conceived according to their appearance was
generated any such kind of being [as has been
described] .

2. Then, in the next place, as to their saying
that the Creator was ignorant of that deposit of
seed which took place into him, and again, of that
impartation of seed which was made by him to
man, their words are futile and vain, and are in
no way susceptible of proof. For how could
he have been ignorant of it, if that seed had pos-
sessed any substance and peculiar properties?
If, on the other hand, it was without substance
and without quality, and so was really nothing,
then, as a matter of course, he was ignorant of
it. For those things which have a certain mo-
tion of their own, and quality, either of heat, or
swiftness, or sweetness, or which differ from
others in brilliance, do not escape the notice
even of men, since they mingle in the sphere of
human action : far less can they [be hidden
from] God, the Maker of this universe. With
reason, however, [is it said, that] their seed was
not known to Him, since it is without any quality
of general utility, and without the substance requi-
site for any action, and is, in fact, a pure nonentity.
It really seems to me, that, with a view to such
opinions, the Lord expressed Himself thus :
" For every idle word that men speak, they shall
give account on the day of judgment." ' For
all teachers of a like character to these, who fill
men's ears with idle talk, shall, when they stand
at the throne of judgment, render an account
for those things which they have vainly imagined
and falsely uttered against the Lord, proceeding,
as they have done, to such a height of audacity
as to declare of themselves that, on account of
the substance of their seed, they are acquainted
with the spiritual Pleroma, because that man who
dwells within reveals to them the true Father ;
for the animal nature required^ to be disci-
plined by means of the senses. But [they
hold that] the Demiurge, while receiving into
himself the whole of this seed, through its being
deposited in him by the Mother, still remained
utterly ignorant of all things, and had no un-
derstanding of anything connected with the
Pleroma.

It as exposition.
^ Comp. i. 6, I.

[The serious spirit of this remark lends force to

386

IREN^US AGAINST HERESIES.

3. And that they are the truly " spiritual," in-
asmuch as a certain particle of the Father of the
universe has been deposited in their souls, since,
according to their assertions, they have souls
formed of the same substance as the Demiurge
himself, yet that he, although he received from
the Mother, once for all, the whole [of the
divine] seed, and possessed it in himself, still
remained of an animal nature, and had not the
slightest understanding of those things which are
above, which things they l)oast that they them-
selves understand, while they are still on earth ;
— does not this crown all possible absurdity?
For to imagine that the very same seed con-
veyed knowledge and perfection to the souls of
these men, while it only gave rise to ignorance
in the God who made them, is an opinion that
can be held only by those utterly frantic, and
totally destitute of common sense.

4. Further, it is also a most absurd and ground-
less thing for them to say that the seed was, by
being thus deposited, reduced to form and in-
creased, and so was prepared for all the recep-
tion of perfect rationality. For there will be in
it an admixture of matter — that sul)stance which
they hold to have been derived from ignorance
and defect ; [and this will prove itself] more
apt and useful than was the light of their Father,
if indeed, when born, according to the contem-
plation of that [light], it was without form or
figure, but derived from this [matter], form, and
appearance, and increase, and perfection. For
if that light which proceeds from the Pleroma
was the cause to a spiritual being that it possessed
neither form, nor appearance, nor its own special
magnitude, while its descent to this world added
all these things to it, and brought it to perfec-
tion, then a sojourn here (which they also term
darkness) would seem much more efficacious and
useful than was the light of their Father. But
how can it be regarded as other than ridiculous,
to affirm that their mother ran the risk of being
almost extinguished in matter, and was almost
on the point of being destroyed by it, had she
not then with difficulty stretched herself out-
wards, and leaped, [as it were,] out of herself,
receiving assistance from the Father ; but that her
seed increased in this same matter, and received a
form, and was made fit for the reception of per-
fect rationality ; and this, too, while " bubbling
up " among substances dissimilar and unfamiliar
to itself, according to their own declaration that
the earthly is opposed to the spiritual, and the
spiritual to the earthly? How, then, could "a
little particle," ' as they say, increase, and receive
shape, and reach perfection, in the midst of sub-
stances contrary to and unfamiliar to itself?

5. But further, and in addition to what has

• " Parvum emissum" — a small emission.

been said, the question occurs. Did their mother,
when she beheld the angels, bring forth the seed
all at once, or only one by one [in succession] ?
If she brought forth the whole simultaneously
and at once, that which was thus produced can-
not now be of an infantile character : its descent,
therefore, into those men who now exist must be
superfluous.^ But if one by one, then she did not
form her conception according to the figure of
those angels whom she beheld ; for, contemplat-
ing them all together, and once for all, so as to
conceive by them, she ought to have brought
forth once for all the offspring of those from
whose forms she had once for all conceived.

6. Why was it, too, that, beholding the angels
along with the Saviour, she did indeed conceive
iheir images, but not that of the Sa^'iour, who is
far more beautiful than they? Did He not please
her ; and did she not, on that account, conceive
after His likeness ? ^ How was it, too, that the
Demiurge, whom they can call an animal being,
having, as they maintain, his own special magni-
tude and figure, was produced perfect as respects
his substance ; while that which is spiritual, which
also ought to be more effective than that which
is animal, was sent forth imperfect, and he re-
quired to descend into a soul, that in it he might
obtain form, and thus becoming perfect, might
be rendered fit for the reception of perfect rea-
son? If, then, he obtains form in mere earthly
and animal men, he can no longer be said to be
after the likeness of angels whom they call lights,
but [after the likeness] of those men who are
here below. For he will not possess in that case
the likeness and appearance of angels, but of
those souls in whom also he receives shape ; just
as water when poured into a vessel takes the form
of that vessel, and if on any occasion it happens
to congeal in it, it will acquire the form of the
vessel in which it has thus been frozen, since souls
themselves possess the figure ■* of the body [in
which they dwell] ; for they themselves have
been adapted to the vessel [in which they exist] ,
as I have said before. If, then, that seed [re-
ferred to] is here solidified and formed into a
definite shape, it will possess the figure of a man,
and not the form of the angels. How is it pos-
sible, therefore, that that seed should be after
images of the angels, seeing it has obtained a
form after the likeness of men? Why, again,
since it was of a spiritual nature, had it any need
of descending into flesh? For what is carnal
stands in need of that which is spiritual, if indeed

2 That is, there could be no need for its descending into thcni tli^a
it might increase, receive form, and thus be prepared for the recep-
tion of perfect reason.

3 Or, " on beholding Him."

* As Massuct here remarks, we may infer from this passage tlmt
Irenaus believed souls to be corporeal, as being possessed of a defi-
nite form, — an opinion entertamed by not a few of the ancients.
[And, before we censure them, let us reflect whether their perceptions
of " the carnal mind " as differing from the spirit of a man, may not
account for it. i Thess. v. 23.]

IREN^US AGAINST HERESIES.

387

it is to be saved, that in it it may be sanctified
and cleared from all impurity, and that what is
mortal may be swallowed up by immortality ; '
but that which is spiritual has no need whatever
of those things which are here below. For it is
not we who benefit it, but it that improves us.

7, Still more manifestly is that talk of theirs
concerning their seed proved to be false, and
that in a way which must be evident to every
one, by the fact that they declare those souls
which have received seed from the Mother to be
superior to all others ; wherefore also they have
been honoured by the Demiurge, and constituted
princes, and kings, and priests. For if this were
true, the high priest Caiaphas, and Annas, and the
rest of the chief priests, and doctors of the law,
and rulers of the people, would have been the first
to believe in the Lord, agreeing as they did with
respect ^ to that relationship ; and even before
them should have been Herod the king. But
since neither he, nor the chief priests, nor the
rulers, nor the eminent of the people, turned to
Him [in faith], but, on the contrary, those who sat
begging by the highway, the deaf, and the blind,
while He was rejected and despised by others,
according to what Paul declares, " For ye see
your calling, brethen, that there are not many
wise men among you, not many noble, not many
mighty ; but those things of the world which
were despised hath God chosen." ^ Such souls,
therefore, were not superior to others on account
of the seed deposited in them, nor on this ac-
count were they honoured by the Demiurge.

8. As to the point, then, that their system is
weak and untenable as well as utterly chimerical,
enough has been said. For it is not needful, to
use a common proverb, that one should drink up
the ocean who wishes to leani that its water is
salt. But, just as in the case of a statue which is
made of clay, but coloured on the outside that
it may be thought to be of gold, while it really
is of clay, any one who takes out of it a small
particle, and thus laying it open reveals the clay,
will set free those who seek the truth from a false
opinion ; in the same way have I (by exposing
not a small part only, but the several heads of
their system which are of the greatest impor-
tance) shown to as many as do not wish wit-
tingly to be led astray, what is wicked, deceitful,
seductive, and pernicious, connected with the
school of the Valentinians, and all those other

' Comp. I Cor. XV. 44; 2 Cor. v. 4. [As a Catholic I cannot
accept everything contained in the Biblical Psychology of Dr.
Delitzsch, but may I entreat the reader who has not studied it to do
so before dismissing the ideas of Irenseus on such topics. A transla-
tion has been provided for English readers, by the Messrs. T. & T.
Clark of Edinburgh, 1867.]

* The meaning apparently is, that by the high position which all
these in common occupied, they proved themselves, on the principles
of the heretics, to belong to the favoured " seed," and should there-
fore have eagerly have welcomed the Lxird. Or the meaning may be,
" hurrying together to that relationship," that is, to the relationship
secured by faith in Christ.

3 I Cor. i. 26, 28, somewhat loosely quoted.

heretics who promulgate '* wicked opinions re-
specting the Demiurge, that is, the Fashioner
and Former of this universe, and who is in fact
the only true God — exhibiting, [as I have done,]
how easily their views are overthrown.

9. For who that has any intelligence, and pos-
sesses only a small proportion of truth, can tolerate
them, when they affirm that there is another god
above the Creator ; and that there is another
Monogenes as well as another Word of God,
whom also they describe as having been produced
in [a state of] degeneracy ; and another Christ,
whom they assert to have been formed, along
with the Holy Spirit, later than the rest of the
^ons ; and another Saviour, who, they say, did
not proceed from the Father of all, but was a
kind of joint production of those ^ons who were
formed in [a state of] degeneracy, and that He
was produced of necessity on account of this
very degeneracy? It is thus their opinion that,
unless the ^ons had been in a state of ignorance
and degeneracy, neither Christ, nor the Holy
Spirit, nor Horos, nor the Saviour, nor the angels,
nor their Mother, nor her seed, nor the rest of the
fabric of the world, would have been produced at
all ; but the universe would have been a desert,
and destitute of the many good things which
exist in it. They are therefore not only charge-
able with impiety against the Creator, declaring
Him the fruit of a defect, but also against Christ
and the Holy Spirit, affirming that they were pro-
duced on account of that defect; and, in like
manner, that the Saviour [was produced] subse-
quently to [the existence of] that defect. And
who will tolerate the remainder of tiieir vain talk,
which they cunningly endeavour to accommodate
to the parables, and have in this way plunged
both themselves, and those who give credit to
them, in the profoundest depths of impiety ?

CHAP. XX. FUTILITY OF THE ARGUMENTS AD-
DUCED TO DEMONSTRATE THE SUFFERINGS OF
THE TWELFTH .EON, FROM THE PARABLES, THE
TREACHERY OF JUDAS, AND THE PASSION OF OUR
SAVIOUR.

I . That they improperly and illogically apply
both the parables and the actions of the Lord to
their falsely- devised system, I prove as follows :
They endeavour, for instance, to demonstrate that
passion which, they say, happened in the case of
the twelfth ^on, from this fact, that the passion
of the Saviour was brought about by the twelfth
aposde, and happened in the twelfth month. For
they hold that He preached [only] for one year
after His baptism. They maintain also that the
same thing was clearly set forth in the case of
her who suffered from the issue of blood. For
the woman suffered during twelve years, and

* " Male tractant; " literally, handle badly.

388

IREN^US AGAINST HERESIES.

through touching the hem of the Saviour's gar-
ment she was made whole by that power which
went forth from the Saviour, and which, they af-
firm, had a previous existence. For that Power
who suffered was stretching herself outwards and
flowing into immensity, so that she was in danger
of being dissolved into the general substance
[of the i^ons] ; but then, touching the primary
Tetrad, which is typified by the hem of the gar-
ment, she was arrested, and ceased from her
passion.

2. Then, again, as to their assertion that the
passion of the twelfth ^on was proved through
the conduct of Judas, how is it possible that Ju-
das can be compared [with this ^on] as being
an emblem of her — he who was expelled from
the number of the twelve," and never restored
to his place? For that ^on, whose type they
declare Judas to be, after being separated from
her Enthymesis, was restored or recalled [to her
former position] ; but Judas was deprived [of his
office], and cast out, while Matthias was ordained
in his place, according to what is written, "And
his bishopric let another take." ^ They ought
therefore to maintain that the twelfth ^^Con was
cast out of the Pleroma, and that another was
produced, or sent forth to fill her place ; if, that
is to say, she is pointed at in Judas. Moreover,
they tell us that it was the ^on herself who suf-
fered, but Judas was the betrayer, [and not the
sufferer.] Even they themselves acknowledge
that it was the suffering Christ, and not Judas,
who came to [the endurance of] passion. How,
then, could Judas, the betrayer of Him who had
to suffer for our salvation, be the type and image
of that ^on who suffered ?

3. But, in truth, the passion of Christ was
neither similar to the passion of the ^on, nor
did it take place in similar circumstances. For
the ^on underwent a passion of dissolution and
destruction, so that she who suffered was in dan-
ger also of being destroyed. But the Lord, our
Christ, underwent a valid, and not a merely-^
accidental passion ; not only was He Himself
not in danger of being destroyed, but He also
established fallen man^ by His own strength,
and recalled him to incorruption. The ^Con,
again, underwent passion while she was seeking
after the Father, and was not able to find Him ;
but the Lord suffered that He might bring those
who have wandered from the Father, back to
knowledge and to His fellowship. The search
into the greatness of the Father became to her
a passion leading to destruction ; but the Lord,

' Or, "from the twelfth number" — the twelfth position among
the apostles.

^ Acts i. 20, from Ps. cix. 8.

' The text is here uncertain. Most editions read " et quae non
cederct," but Harvey prefers " quae non accederet " (for " accideret ") ,
and remarks that the corresponding Greek would be icai oxi tvxov,
which we have translated as above.

* " Corruptum hoininem."

having suffered, and bestowing the knowledge of
the Father, conferred on us salvation. Her pas-
sion, as they declare, gave origin to a female off-
spring, weak, infirm, unformed, and ineffective ;
but His passion gave rise to strength and power.
For the Lord, through means of suffering, " as-
cending into the lofty place, led captivity cap-
tive, gave gifts to men," 5 and conferred on those
that believe in Him the power " to tread upon
serpents and scorpions, and on all the power of
the enemy," ^ that is, of the leader of apostasy.
Our Lord also by His passion destroyed death,
and dispersed error, and put an end to corrup-
tion, and destroyed ignorance, while He mani-
fested life and revealed truth, and bestowed the
gift of incorruption. But their yEon, when she
had suffered, established ^ ignorance, and brought
forth a substance without shape, out of which all
material works have been produced — death, cor-
ruption, error, and such like/'

4. Judas, then, the twelfth in order of the dis-
ciples, was not a type of the suffering ^on, nor,
again, was the passion of the Lord ; for these
two things have been shown to be in every
respect mutually dissimilar and inharmonious.
This is the case not only as respects the points
which I have already mentioned, but with regard
to the very number. For that Judas the traitor
is the twelfth in order, is agreed upon by all,
there being twelve apostles mentioned by name
in the Gospel. But this vEon is not the t-cuelfth,
but the thirtieth ; for, according to the views un-
der consideration, there were not twelve yEons
only produced by the will of the Father, nor was
she sent forth the twelfth in order : they reckon
her, [on the contrary,] as having been produced
in the thirtieth place. How, then, can Judas,
the twelfth in order, be the type and image of
that -^on who occupies the thirtieth place ?

5. But if they say that Judas in perishing was
the image of her Enthymesis, neither in this way
will the image bear any analogy to that truth
which [by hypothesis] corresponds to it. For
the Enthymesis having been separated fromt he
^]on, and itself afterwards receiving a shape from
Christ,** then being made a partaker of intelli-
gence by the Saviour, and having formed all
things which are outside of the Pleroma, after
the image of those which are within the Pleroma,
is said at last to have been received by them
into the Pleroma, and, according to [the princi-
ple of] conjunction, to have been united to that
Saviour who was formed out of all. But Judas
having been once for all cast away, never returns

s Ps. Ixviii. 18: Eph. iv. 8.

*> Luke X. 19; [Mark xvi. 17, 18.J

7 Though the reading "substituit" is found in all the MSS. anc?
editions, it has been deemed corrupt, and " sustinuit" has been pro-
posed instead of it. Harvey supposes it the equivalent of urrtcTTrjiTe
and then somewhat strangely adds " for a.-nian\ai." There seems to
U.S no difficulty in the word, and consequently no necessity for change

* Compare, in illustration of this sentence, book i- 4, 1, and i. 4, %

IREN^US AGAINST HERESIES.

389

mto the number of the disciples ; otherwise a
different person would not have been chosen to
fill his place. Besides, the Lord also declared
regarding him, " Woe to the man by whom the
Son of man shall be betrayed ; " ' and, " It were
better for him if he had never been bom ; " ^ and
he was called the "son of perdition " ^ by Him.
If, however, they say that Judas was a type
of the Enthymesis, not as separated from the
tEou, but of the passion entwined with her,
neither in this way can the number twelve be re-
garded as a [fitting] type of the number three.
For in the one case Judas was cast away, and
Matthias was ordained instead of him ; but in
the other case, the ^on is said to have been in
danger of dissolution and destruction, and [there
are also] her Enthymesis and passion : for they
markedly distinguish Enthymesis from the pas-
sion ; and they represent the ^on as being re-
stored, and Enthymesis as acquiring form, but
the passion, when separated from these, as be-
coming matter. Since, therefore, there are thus
these three, the ^on, her Enthymesis, and her
passion, Judas and Matthias, being only two, can-
not be the types of them,

CHAP. XXI. THE TWELVE APOSTLES WERE NOT

A TYPE OF THE .EONS.

I. If, again, they maintain that the twelve
apostles were a type only of that group of twelve
^ons which Anthropos in conjunction with Ec-
clesia produced, then let them produce ten other
apostles as a type of those ten remaining ^ons,
who, as they declare, were produced by Logos
and Zoe. For it is unreasonable to suppose that
the junior, and for that reason inferior ^ons, were
set forth by the Saviour through the election of
the apostles, while their seniors, and on tliis ac-
count their superiors, were not thus foreshown ;
since the Saviour (if, that is to say. He chose the
apostles with this view, that by means of them
He might show forth the ^ons who are in the
Pleroma) might have chosen other ten apostles
also, and likewise other eight before these, that
thus He might set forth the original and primary
Ogdoad. He cculd not,"* in regard to the second
[Duo] Decad. show forth [any emblem of it]
through the number of the apostles being [al-
ready] constituted a type. For [He made choice
of no such other number of disciples ; but] after
the twelve apostles, our Lord is found to have
sent seventy others before Him.s Now seventy
cannot possibly be the type either of an Ogdoad,

' Matt. xxvi. 24.

2 Mark xiv. 21.

* John xvii. 12.

■♦ This passage is hopelessly corrupt. The editors have twisted it
in every direction, but with no satisfactory result. Our version is
quite as far from being certainly trustworthy as any other that has
been proposed, but it seems something like the meaning of the words
as they stand. Both the tM\ .^nd punctuation of the Latin are in utter
confusion.

' Luke z. I.

a Decad, or a Triacontad. What is the reason,
then, that the inferior yEons are, as I have said,
represented by means of the apostles ; but the
superior, from whom, too, the former derived
their being, are not prefigured at all? But if^
the twelve apostles were chosen with this object,
that the number of the twelve ^ons might be
indicated by means of them, then the seventy
also ought to have been chosen to be the type
of seventy yEons ; and in that case, they must
affirm that the ^ons are no longer thirty, but
eighty-two in number. For He who made choice
of the apostles, that they might be a type of
those ^ons existing in the Pleroma, would never
have constituted them types of some and not of
others ; but by means of the apostles He would
have tried to preserve an image and to exhibit a
type of those ^ons that exist in the Pleroma.

2. Moreover, we must not keep silence re-
specting Paul, but demand from them after the
type of what ^on that apostle has been handed
down to us, unless perchance [they affirm that
he is a representative] of the Saviour com-
pounded of them [all], who derived his being
from the collected gifts of the whole, and whonti
they term All Things, as having been formed
out of them all. Respecting this being the poet
Hesiod has strikingly expressed himself, styling
him Pandora — that is, "The gift of all" — for
this reason, that the best gift in the possession
of all was centred in him. In describing these
gifts the following account is given : Hermes
(so 7 he is called in the Greek language),
Ai/LiuAtovs '^ T€ Aoyous /cat cttikAottov t/^os avTov<i
Kar^cTo (or to express this in the English ^ lan-
guage), "implanted words of fraud and deceit
in their minds, and thievish habits," for the pur-
pose of leading foolish men astray, that such
should believe their falsehoods. For their
Mother — that is, Leto '° — secretly stirred them
up (whence also she is called Leto," according
to the meaning of the Greek word, because she
secretly stirred up men), without the knowledge
of the Demiurge, to give forth profound and
unspeakable mysteries to itching ears.'^ And
not only did their Mother bring it about that
this mystery should be declared by Hesiod ; but
very skilfully also by means of the lyric poet
Pindar, when he describes to the Demiurge '^ the

* " Si " is wanting in the MSs. and early editions, and Harvey
pleads for its exclusion, but the sense becomes clearer through insert-
ing it.

^ This clause is, of course, an interpolation by the Latin trans-
lator.

8 The words are loosely quoted memoriter, as is the custom with
Irenaeus. See Hesiod, Works and Days, i. 77, etc.

9 Latin, of course, in the text.

'° There is here a play upon the words Aijtio and Ajjfleii-, the former
being supposed to be derived from the latter, so as to denote stcrecy.

" This clause is probably an interpolation by the translator.

12 2 Tim. iv. 3.

'3 " Coelet Demiurgo," such is the reading in all the MSS. and edi-
tions. Harvey, however, proposes to read " celet Demi'jrguni; " but
the change which he suggests, besides being without authority, doa»
DOt clear away the obscurity which hangs upon the senteooe.

390

IREN^US AGAINST HERESIES.

case of Pelops, whose flesh was cut in pieces by
the Father, and then collected and brought to-
gether, and compacted anew by all the gods,'
did she in this way indicate Pandora ; and these
men having their consciences seared^ by her,
declaring, as they maintain, the very same things,
are [proved] of the same family and spirit as
the others.

CHAP. XXII, — THE THIRTY /EONS ARE NOT TYPIFIED
BY THE FACT THAT CHRIST WAS BAPTIZED IN HIS
THIRTIETH YEAR : HE DID NOT SUFFER IN THE
TWELFTH MONTH AFTER HIS BAPTISM, BUT WAS
MORE THAN FIFTY YEARS OLD WHEN HE DIED.

1. I have shown that the number thirty fails
them in every respect ; too few ^ons, as they
represent them, being at one time found within
the Pleroma, and then again too many [to corre-
spond with that number] . There are not, there-
fore, thirty ^ons, nor did the Saviour come to
be baptized when He was thiity years old, for
this reason, that He might show forth the thirty
silent 3 ^ons of their system, otherwise they
must first of all separate and eject [the Saviour]
Himself from the Pleroma of all. Moreover,
they affirm that He suffered in the twelfth
month, so that He continued to preach for one
year after His baptism ; and they endeavour to
establish this point out of the prophet (for it is
written, "To proclaim the acceptable year of
the Lord, and the day of retribution " ^), being
truly blind, inasmuch as they affirm they have
found out the mysteries of Bythus, yet not un-
derstanding that which is called by Isaiah the
acceptable year of the Lord, nor the day of ret-
ribution. For the prophet neither speaks con-
cerning a day which includes the space of twelve
hours, nor of a year the length of which is
twelve months. For even they themselves ac-
knowledge that the prophets have very often
expressed themselves in parables and allegories,
and [are] not [to be understood] according to
the mere sound of the words.

2. That, then, was called the day of retribu-
tion on which the Lord will render to every one
according to his works — that is, the judgment.
The acceptable year of the Lord, again, is this
present time, in which those who believe Him
are called by Him, and become acceptable to
God — that is, the whole time from His advent
onwards to the consummation [of all things],
during which He acquires to Himself as fruits
[of the scheme of mercy] those who are saved.

' Comp. Pindar, Olymp., i. 38, etc.

' " Compuncti," supposed to correspond to (teKauTT)pia<rfi.eVoi ; sec
Tim. iv. 2. The whole passage is difficult and obscure.

8 HarTcy wishes, without any authority, to substitute " tacitus "
for " tacitos," but there is no necessity for alteration. Irenaeus is
here playinfj upon the word, according to a practice in which he
delights, and quietly scoffs at the Sige (Silence) of the heretics by
styling those i'Kons silent who were derived from her.

* I&a. Ixi. 3.

For, according to the phraseology of the prophet,
the day of retribution follows the [acceptable]
year ; and the proj^het will be proved guilty of
falsehood if the Lord preached only for a year,
and if he speaks of it. For where is the day of
retribution ? For the year has passed, and the
day of retribution has not yet come ; but He
still " makes His sun to rise upon the good and
upon the evil, and sends rain upon the just and
unjust." 5 And the righteous suffer persecution,
are afflicted, and are slain, while sinners are pos-
sessed of abundance, and " drink with the sound
of the harp and psaltery, but do not regard the
works of the Lord." '' But, according to the lan-
guage [used by the prophet], they ought to be
combined, and the day of retribution to follow
the [acceptable] year. For the words are, " to
proclaim the acceptable year of the Lord, and
the day of retribution." This present time,
therefore, in which men are called and saved by
the Lord, is properly understood to be denoted
by " the acceptable year of the Lord ; " and
there follows on this " the day of retribution,"
that is, the judgment. And the time thus re-
ferred to is not called " a year " only, but is also
named " a day " both by the prophet and by
Paul, of whom the apostle, calling to mind the
Scripture, says in the Epistle addressed to the
Romans, " As it is written, for thy sake we are
killed all the day long, we are counted as sheep
for the slaughter." ^ But here the expression
" all the day long " is put for all this time during
which we suffer persecution, and are killed as
sheep. As then this day does not signify one
which consists of twelve hours, but the whole
time during which believers in Christ suffer and
are put to death for His sake, so also the year
there mentioned does not denote one which con
sists of twelve months, but the whole time of
faith during which men hear and believe the
preaching of the Gospel, and those become
acceptable to God who unite themselves to Him,
3. But it is greatly to be wondered at, how it
has come to pass that, while affirming that they
have found out the mysteries of God, they have
not examined the Gospels to ascertain how often
after His baptism the Lord went up, at the time
of the passover, to Jerusalem, in accordance with
what was the practice of the Jews from every
land, and every year, that they should assemble
at this period in Jerusalem, and there celebrate
the feast of the passover. First of all, after He
had made the water wine at Cana of Galilee, He
went up to the festival day of the passover, on
which occasion it is wTitten, " For many believed
in Him, when they saw the signs which He did," "

5 Matt. V. 45.
^ Isa. V. 12.
' Rom. viii. 36.
* John ii. 23,

IREN^US AGAINST HERESIES.

391

as John the disciple of the Lord records. Then,
again, withdrawing Himself [from Judaea] , He is
found in Samaria; on which occasion, too, He
conversed with the Samaritan woman, and while
at a distance, cured the son of the centurion by
a word, saying, "Go thy way, thy son liveth." '
Afterwards He went up, the second time, to ob-
serve the festival day of the passover ^ in Jerusa-
lem ; on which occasion He cured the paralytic
man, who had lain beside the pool thirty-eight
years, bidding him rise, take up his couch, and
depart. Again, withdrawing from thence to the
other side of the sea of Tiberias,^ He there,
seeing a great crowd had followed Him, fed all
that multitude with five loaves of bread, and
twelve baskets of fragments remained over and
above. Then, when He had raised Lazarus from
the dead, and plots were formed against Him
by the Pharisees, He withdrew to a city called
Ephraim ; and from that place, as it is written,
" He came to Bethany six days before the pass-
over,"'* and going up from Bethany to Jerusa-
lem, He there ate the passover, and suffered on
the day following. Now, that these three occa-
sions of the passover are not included within one
year, every person whatever must acknowledge.
And that the special month in which the pass-
over was celebrated, and in which also the
Lord suffered, was not the twelfth, but the first,
those men who boast that they know all things,
if they know not this, may learn it from Moses.
Their explanation, therefore, both of the year
and of the twelfth month has been proved false,
and they ought to reject either their explana-
tion or the Gospel ; otherwise [this unanswera-
ble question forces itself upon them], How is it
possible that the Lord preached for one year
only?

4. Being thirty years old when He came to
be baptized, and then possessing the full age of
a Master,5 He came to Jerusalem, so that He
might be properly acknowledged^ by all as a
Master. For He did not seem one thing while
He was another, as those affirm who describe
Him as being man only in appearance ; but what
He was, that He also appeared to be. Being a
Master, therefore, He also possessed the age of
a Master, not despising or evading any condition

' John iv. 50.

2 John V. I, etc. It is well known that, to fix what is meant by
the eoprri, referred to in this passage of St. John, is one of the most
difficult points in New Testament criticism. Some modern scholars
think that the feast of Purim is intended by the Evangelist; but, upon
the whole, the current of opinion that has always prevailed in the
Church has been in favour of the statement here made by Irenaeus.
Christ would therefore be present at four passovers after His bap-
tism: (i) John ii. 13; (2) John v. i; (3) John vi. 4; (4) John xiii. i.

3 John vi. I, etc.

* John xi. 54, xii. i.

5 Or, " teacher," magistri.

6 Harvey strangely remarks here, that " the reading audiret,
followed by Massuet, makes no sense." He gives audiretiir in his
text, but proposes to read ordiretur. The passage may, however,
be translated as above, without departing from the Benedictine read-
ing audiret.

of humanity, nor setting aside in Himself that
law which He had 7 appointed for the human
race, but sanctifying every age, by that period
corresponding to it which belonged to Himself.
For He came to save all through means of
Himself — all, I say, who through Him are born
again to God^ — infants,^ and children, and boys,
and youths, and old men. He therefore passed
through every age, becoming an infant for in-
fants, thus sanctifying infants ; a child for chil-
dren, thus sanctifying those who are of this age,
being at the same time made to them an example
of piety, righteousness, and submission ; a youth
for youths, becoming an example to youths, and
thus sanctifying them for the Lord. So likewise
He was an old man for old men, that He might
be a perfect Master for all, not merely as respects
the setting forth of the truth, but also as regards
age, sanctifying at the same time the aged also,
and becoming an example to them likewise.
Then, at last. He came on to death itself, that
He might be " the first-born from the dead, that
in all things He might have the pre-eminence," ■"
the Prince of life," existing before all, and going
before all.'^

5 . They, however, that they may establish their
false opinion regarding that which is written, " to
proclaim the acceptable year of the Lord," main-
tain that He preached for one year only, and
then suffered in the twelfth month. [In speaking
thus], they are forgetful to their own disadvan-
tage, destroying His whole work, and robbing
Him of that age which is both more necessary
and more honourable than any other ; that more
advanced age, I mean, during which also as a
teacher He excelled all others. For how could
He have had disciples, if He did not teach?
And how could He have taught, unless He had
reached the age of a Master? For when He
came to be baptized. He had not yet completed
His thirtieth year, but was beginning to be about
thirty years of age (for thus Luke, who has men-
tioned His years, has expressed it : " Now Jesus
was, as it were, beginning to be thirty years old," '^
when He came to receive baptism) ; and, [ac-
cording to these men,] He preached only one
year reckoning from His baptism. On complet-
ing His thirtieth year He suffered, being in fact
still a young man, and who had by no means
attained to advanced age. Now, that the first

7 " Neque solvens suam legem in se humani generis." Massuet
would expunge "suam;" but, as Harvey well observes, "it has a
peculiar significance, nor abrogating his own laiu."

8 " Renascuntur in Deum." The reference in these words is
doubtless to baptism, as clearly appears from comparing book iii. 17,1.

9 It has been remarked by Wall and others, that wc have here the
statement of a valuable fact as to the baptism of infants in the primi-
tive Church.

10 Col. i. 18.
" Acts iii. 15.

'2 [That our l^ord was prematurely old may be inferred from the
text which Irenaeus regards as proof that he literally lived to be old.
St. John viii. 56, 57 ; comp. Is liii. 2.]
12 Luke iii. 23.

392

IREN^US AGAINST HERESIES.

stage of early life embraces thirty years,' and
that this extends onwards to the fortieth year,
ever)' one will admit ; but from the fortieth and
fiftieth year a man begins to decline towards old
age, which our Lord possessed while He still
fulfilled the offi .e of a Teacher, even as the Gos-
pel and all the elders testify ; those who were
conversant in Asia with John, the disciple of the
Lord, [affirming] that John conveyed to them
that infoi. nation.^ And he remained among them
up to the times of Trajan.^ Some of them, more-
over, saw not only John, but the other apostles
also, and heard the very same account from
them, and bear testimony as to the [validity of]
the statement. Whom then should we rather
believe ? Whether such men as these, or Ptole-
maeus, who never saw the apostles, and who
never even in his dreams attained to the slightest
trace of an apostle?

6. But, besides this, those very Jews who then
disputed with the Lord Jesus Christ have most
clearly indicated the same thing. For when the
Lord said to them, "Your father Abraham re-
joiced to see My day ; and he saw it, and was
glad," they answered Him, "Thou art not yet
fifty years old, and hast Thou seen Abraham? " ■*
Now, such language is fittingly applied to one
who has already passed the age of forty, without
having as yet reached his fiftieth year, yet is not
far from this latter period. But to one who is
only thirty years old it would unquestionably be
said, "Thou art not yet forty years old." For
those who wished to convict Him of falsehood
would certainly not extend the number of His
years far beyond the age which they saw He had
attained ; but they mentioned a period near His
real age, whether they had truly ascertained this
out of the entry in the public register, or simply
made a conjecture from what they observed that
He was above forty years old, and that He
certainly was not one of only thirty years of age.
For it is altogether unreasonable to suppose that
they were mistaken by twenty years, when they
wished to prove Him younger than the times of
Abraham. For what they saw, that they also
expressed ; and He whom they beheld was not

• The Latin text of this clause is, " Quia autem triginta annorum
setas prima indolis est juvenis " — words which it seems almost
impossible to translate. Grabe regarded " indolis " as being in the
nominative, while Massuet contends it is in the genitive case; and so
regarding it, we might translate, " Now that the age of thirty is the
first age of the mind of youth," etc. But Harvey re-translates the
clause into Greek as follows: 'On Si ii rcii' TpiaKOvTa erCiv tjAtxta
>) irpcoTj; Tr)S Sia9e<Ttu)^ c<tti vea^ — words which we have endeavoured
to render as above. The meaning clearly is, that the age of thirty
marked the transition point from youth to maturity.

^ With respect to this extraordinary assertion of Irenaeus, Harvey
remarks: " The reader may here perceive the unsatisfactory charac-
ter of tradition, where a mere fact is concerned. From reasonings
founded upon the evangelical history, as well as from a preponderance
of external testimony, u is most certain that our I,ord's ministry ex-
tended bi>t little over three years; yet here Irena;us states that it in-
cluded more than ten years, and appeals to a tradition derived, as he
says, from those who had conversed with an apostle.

3 Traian's reign commenced a.d. 98, and St. John is said to have
lived to the age of a hundred years.

* John viii. 56, 57.

a mere phantasm, but an actual being 5 of flesh
and blood. He did not then want much of
being fifty years old ; ^ and, in accordance with
that fact, they said to Him, " Thou art not yet
fifty years old, and hast Thou seen Abraham?"
He did not therefore preach only for one year,
nor did He suffer in the twelfth month of the
year. For the period included between the
thirtieth and the fiftieth year can never be re-
garded as one year, unless indeed, among their
^ons, there be so long years assigned to thosf
who sit in their ranks with Bythus in the Ple-
roma ; of which beings Homer the poet, too,
has spoken, doubtless being inspired by the
Mother of their [system of] error : —

Ot de deal ntip Zt/vi Kad^fievoi ^yopouvTo
X/3Wff£G> ev daniSu) ; '

which we may thus render into English : ^ —

" The gods sat round, while Jove presided o'er,
And converse held upon the golden floor."

CHAP. XXIII. THE WOMAN WHO SUFFERED FROM

AN ISSUE OF BLOOD WAS NO TYPE OF THE
SUFFERING iEON.

I . Moreover, their ignorance comes out in a
clear light with respect to the case of that woman
who, suffering from an issue of blood, touched
the hem of the Lord's garment, and so was made
whole ; for they maintain that through her was
shown forth that twelfth power who suffered pas-
sion, and flowed out towards immensity, that is,
the twelfth ^on. [This ignorance of theirs ap-
pears] first, because, as I have shown, according
to their own system, that was not the twelfth
^on. But even granting them this point [in
the meantime], there being twelve yEons, eleven
of these are said to have continued impassible,
while the twelfth suffered passion ; but the
woman, on the other hand, being healed in the
twelfth year, it is manifest that she had contin-
ued to suffer during eleven years, and was healed
in the twelfth. If indeed they were to say that
eleven .^ons were involved in passion, but the
twelfth one was healed, it would then be a plaus-
ible thing to say that the woman was a type of
these. But since she suffered during eleven
years, and [all that time] obtained no cure, but
was healed in the twelfth year, in what way can
she be a type of the twelfth of the ^ons, eleven
of whom, [according to hypothesis,] did not
suffer at all, but the twelfth alone participated
in suffering? For a type and emblem is, no
doubt, sometimes diverse from the truth [signi-
fied] as to matter and substance ; but it ought,
as to the general form and features, to maintain

S Sed Veritas " — literally, " the truth."

" [This statement is simply astounding, and might seem a provi-
dential illustration of the worthlessness of mere tradition unsustained
by the written Word. No mere tradition could be more creditably
authorized than this.]

' Z/iad. iv. I.

' Latin, of course, in the text.

IREN^US AGAINST HERESIES.

393

a likeness [to what is typified], and in this way
to shadow forth by means of things present those
which are yet to come.

2. And not only in the case of this woman
have the years of her infirmity (which they affirm
to fit in with their figment) been mentioned, but,
lo ! another woman was also healed, after suffer-
ing in like manner for eighteen years ; concern-
ing whom the Lord said, '* And ought not this
daughter of Abraham, whom Satan has bound
during eighteen years, to be set free on the
Sabbath-day ? " ^ If, then, the former was a
type of the twelfth ^on that suffered, the latter
should also be a type of the eighteenth ^on in
suffering. But they cannot maintain this; other-
wise their primary and original Ogdoad will be
included in the number of ^ons who suffered
together. Moreover, there was also a certain
other person ^ healed by the Lord, after he had
suffered for eight-and-thirty years : they ought
therefore to affirm that the ^on who occupies
the thirty-eighth place suffered. For if they
assert that the things which were done by
the Lord were types of what took place in the
Pleroma, the type ought to be preserved through-
out. But they can neither adapt to their ficti-
tious system the case of her who was cured after
eighteen years, nor of him who was cured after
thirty-eight years. Now, it is in every way ab-
surd and inconsistent to declare that the Saviour
preserved the type in certain cases, while He did
not do so in others. The type of the woman,
therefore, [with the issue of blood] is shown
to have no analogy to their system of ^ons.^

CHAP. XXrV. — FOLLY OF THE ARGUMENTS DE-
RIVED BY THE HERETICS FROM NUMBERS, LET-
TERS, AND SYLLABLES.

I. This very thing, toe, stii! fur) her demon-
strates their opinion false, and their fictitious
system untenable, that they endea^^our to bring
forward proofs of it, sometimes through means
of numbers and the syllables of names, some-
times also through the letter of syllables, and yet
again through those numbers which are, accord-
ing to the practice followed by the Greeks,
contained in [different] letters ; — [this, I say,]
demonstrates in the clearest manner their over-
throw or confusion,'* as well as the untenable
and perverse character of their [professed]
knowledge. For, transferring the name Jesus,
which belongs to another language, to the nu-
meration of the Greeks, they sometimes call it
" Episemon," s as having six letters, and at other

' Luke xiii. i6.

^ John V. 5.

3 The text of this sentence is very uncertain. We follow Mas-
suet's reading, " negotio .I'Eonum," in preference to that suggested by
Harvey.

•* " Sive confusionem " is very probably A marginal gloss which
has found its way into the texL "I'he whole cJause is difficult and
obscure.

^ Comp. i. 14, 4.

times " the Plenitude of the Ogdoads," as con-
taining the number eight hundred and eighty-
eight. But His [corresponding] Greek name,
which is " Soter," that is. Saviour, because it
does not fit in with their system, either with le-
spect to numerical value or as regards its letters,
they pass over in silence. Yet surely, if they
regard the names of the Lord, as, in accordance
with the preconceived purpose of the Father, by
means of their numerical value and letters, in-
dicating number in the Pleroma, 6'(?/(fr, as being
a Greek name, ought by means of its letters and
the numbers [expressed by these], in virtue
of its being Greek, to show forth the mystery of
the Pleroma. But the case is not so, because it
is a word of five letters, and its numerical value
is one thousand four hundred and eight.* But
these things do not in any way correspond with
their Pleroma : the account, therefore, which they
give of transactions in the Pleroma cannot be
true.

2. Moreover, Jestis, which is a word belong-
ing to the proper tongue of the Hebrews, con-
tains, as the learned among them declare, two
letters and a half,' and signifies that Lord who
contains heaven and earth ; ^ for Jesus in the
ancient Hebrew language means " heaven,"
while again " earth " is expressed by the words
sura usser.^ The word, therefore, which con-
tains heaven and earth is just Jesus. Their
explanation, then, of the Episemon is false, and
their numerical calculation is also manifestly
overthrown. For ip their own language, Soter
is a Greek wora or /7ve letters ; but, on the
other hand, in the Hebrew tongue, Jesus con-
tains only two letters and a half The total
which they reckon up, viz., eight hundred and
eighty-eight, therefore falls to the ground. And
throughout, the Hebrew letters do not corre-
spond in number with the Greek, although these
especially, as being the more ancient and un-
changing, ought to uphold the reckoning con-
nected with the names. For these ancient,
original, and generally called sacred letters '° of
the Hebrews are ten in number (but they are
written by means of fifteen"), the last letter

<" Thus: 2u)Tw ("■ = 200, w = 800, T = 300, 7) = 8, p = 100) = 1408.

^ Being written thus, Ity", and the small ' being apparently re-
garded as only half a letter. Harvey proposes a different solution
which seems less probable.

8 This is one of the most obscure passages in the whole work of
Irensus, and the editors have succeeded in throwing very little light
upon it. We may merely state that Iti?' seems to be regarded as
containing in itself the initials of the three words niH'. Jehovah;
D"'D15^, heaven; and V^N\ and earth.

9 Nothing can be made of these words; they have probably been
corrupted by ignorant transcribers, and are now wholly unintelligible.

■° " Li terse sacerdotales," — another enigma which no man can
solve. Massuet supposes the reference to be to the archaic Hebrew
characters, still used by the priests after the square Chaldaic letters
had been generally adopted. Harvey thinks that saceriii^tnles repre-
sents the Greek Aeiroupyi/ca, " meaning letters as popularly u.sed in
common computation."

" The editors have again long notes on this most obscure passage.
Massuet expunges "qua;que," and gives a lengthened explanation of
(he clause, to which we can only refer the curious reader.

394

IREN^US AGAINST HERESIES.

being joined to tlie first. And thus ihey write
some of these letters according to their natural
sequence, just as we do, but others in a reverse
direction, from the right hand towards the left,
thus tracing the letters backwards. The name
Christ, too, ought to be capable of being reck-
oned up in harmony with the ^ons of their
Pleroma. inasmuch as, according to their state-
ments, He was produced for the establishment
and rectification of their Pleroma. The Father,
too, in the same way, ought, both by means of
letters and numerical value, to contain the num-
ber of those /Eons who were produced by Him ;
By thus, in like manner, and not less Monogenes ;
but pre-eminently the name which is above all
others, by which God is called, and which in the
Hebrew tongue is expressed by Banich,^ [a
word] which also contains two and a half letters.
From this fact, therefore, that the more impor-
tant names, both in the Hebrew and Greek lan-
guages, do not conform to their system, either
as respects the number of letters or the reckon-
ing brought out of them, the forced character of
their calculations respecting the rest becomes
clearly manifest.

3. For, choosing out of the law whatever
things agree with the number adopted in their
system, they thus violently strive to obtain proofs
of its validity. But if it was really the purpose
of their Mother, or the Saviour, to set forth, by
means of the Demiurge, types of those things
which are in the Pleroma, they should have
taken care that the types were found in things
more exactly correspondent and more holy ;
and, above all, in the case of the Ark of the
Covenant, on account of which the whole taber-
nacle of witness was formed. Now it was con-
structed thus : its length ^ was two cubits and a
half, its breadth one cubit and a half, its height
one cubit and a half; but such a number of
cubits in no respect corresponds with their sys-
tem, yet by it the type ought to have been, be-
yond everything else, clearly set forth. The
mercy-seat ^ also does in like manner not at all
harmonize with their expositions. Moreover, the
table of shew-bread'* was two cubits in length,
while its height was a cubit and a half. These
stood before the holy of holies, and yet in them
not a single number is of such an amount as
contains an indication of the Tetrad, or the
Ogdoad, or of the rest of their Pleroma. What
of the candlestick,5 too, which had seven ^
branches and seven lamps? while, if these had

' ^^^3, Baruch, blessed, one of the commonest titles of the

Almighty. The final T seems to be reckoned only a half-letter, as
being different in form from what it is when accompanied by a vowel
at the beginning or in the middle of a word.

^ Ex. XXV. 10.

3 Ex. XXV. 17.

* Ex. XXV. 23.

5 Ex. XXV. 31, etc.

* Only six branches are mentioned in Ex. xxv. 3a.

been made according to the type, it ought to
have had eight branches and a like number of
lamps, after the t}'pe of the primary Ogdoad,
which shines pre-eminently among the ^2ons,
and illuminates the whole Pleroma. They have
carefully enumerated the curtains ^ as being ten,
declaring these a type of the ten ^ons ; but
they have forgotten to count the coverings of
skin, which were eleven^ in number. Nor,
again, have they measured the size of these very
curtains, each curtain 9 being eight-and-twenty
cubits in length. And they set forth the length
of the pillars as being ten cubits, with a refer-
ence to the Decad of ^ons. " But the breadth
of each pillar was a cubit and a half; " '° and this
they do not explain, any more than they do the
entire number of the pillars or of their bars,
because that does not suit the argument. But
what of the anointing oil," which sanctified the
whole tabernacle ? Perhaps it escaped the no-
tice of the Saviour, or, while their Mother was
sleeping, the Demiurge of himself gave instruc-
tions as to its weight ; and on this account it is
out of harmony with their Pleroma, consisting,'^
as it did, of five hundred shekels of myrrh, five
hundred of cassia, two hundred and fiftv of cin-
namon, two hundred and fifty of calamus, and
oil in addition, so that it was composed of five
ingredients. The incense '^ also, in like manner,
[was compounded] of stacte, onycha, galbanum,
mint, and frankincense, all which do in no re-
spect, either as to their mixture or weight, har-
monize with their argument. It is therefore
unreasonable and altogether absurd [to main-
tain] that the types were not preserved in the
sublime and more imposing enactments of the
law ; but in other points, when any number
coincides with their assertions, to affirm that it
was a type of the things in the Pleroma ; while
[the truth is, that] every number occurs with
the utmost variety in the Scriptures, so that,
should any one desire it, he might form not only
an Ogdoad, and a Decad, and a Duodecad, but
any sort of number from the Scriptures, and then
maintain that this was a type of the system of
error devised by himself.

4. But that this point is true, that that number
which is called y?f<f, which agrees in no respect
with their argument, and does not harmonize
with their system, nor is suitable for a typical
manifestation of the things in the Pleroma, [yet
has a wide prevalence, '■♦] will be proved as fol-
lows from the Scriptures. Soter is a name of

'' Ex. xxvi. I.

* Ex. xxvi. 7.

9 Ex. xxvi. 2.
'" Ex. xxvi. i6.
" Ex. xxvi. 26.
'^ Ex. XXX. 23, etc.
" Ex. XXX. 34.

'< Some such supplement as this seems requisite, but the sjrntax
in the Latin text is very confused.

IREN^US AGAINST HERESIES.

395

five letters ; Pater, too, contains five letters ;
Agape (love), too, consists of five letters; and
our Lord, after ' blessing the five loaves, fed with
them five thousand men. Five virgins^ were
called wise by the Lord ; and, in like manner,
five were styled foolish. Again, five men are
said to have been with the Lord when He ob-
tained testimony ^ from the Father, — namely,
Peter, and James, and John, and Moses, and
Elias. The Lord also, as the fifth person, en-
tered into the apartment of the dead maiden,
and raised her up again ; for, says [the Scrip-
ture] , " He suffered no man to go in, save Peter
and James,'* and the father and mother of the
maiden." 5 The rich man in hell'' declared that
he had five brothers, to whom he desired that
one rising from the dead should go. The pool
from which the Lord commanded the paralytic
man to go into his house, had five porches. The
very form of the cross, too, has five extremities,^
two in length, two in breadth, and one in the
middle, on which [last] the person rests who is
fixed by the nails. Each of our hands has five
fingers ; we have also five senses ; our internal
organs may also be reckoned as five, viz., the
heart, the liver, the lungs, the spleen, and the kid-
neys. Moreover, even the whole person may
be divided into this number [of parts], — the
head, the breast, the belly, the thighs, and the
feet. The human race passes through five ages :
first infancy, then boyhood, then youth, then
maturity,"^ and then old age. Moses delivered
the law to the people in five books. Each table
which he received from God contained five^
commandments. The veil covering '° the holy
of holies had five pillars. The altar of burnt-
offering also was five cubits in breadth." Five
priests were chosen in the wilderness, — namely,
Aaron,'^ Nadab, Abiud, Eleazar, Ithamar. The
ephod and the breastplate, and other sacerdotal
vestments, were formed out of five '^ materials ;
for they combined in themselves gold, and blue,
and purple, and scarlet, and fine linen. And
there were five '"* kings of the Amorites, whom
Joshua the son of Nun shut up in a cave, and
directed the people to trample upon their heads.
Any one, in fact, might collect many thousand

' Matt. xiv. 19, 21 ; Mark vi. 41, 44; Luke ix. 13, 14; John vi. 9,
10, II.

2 Matt. x.w. 2, etc.

3 Matt. xvii. I.

* St. John is here strangely overlookea.

5 Luke viii. 51.

6 Luke xvi. 28.

7 " Fines et summitates; " comp. Justin Mart., Dial. c. Trypk.,

* ■' Juvenis," one in the prime of life.

9 It has been usual in the Christian Church to reckon four com-
mandments in the first table, and six in the second; but the above
was the ancient Jewish division. See Joseph., Antiq., iii. 5.

'° Ex. xxvi. 37.

'I Ex. xx\-ii. i; "altitude" in the text must be exchanged for
" latitude."

'2 Ex. XX viii. I.

'3 Ex. xxviii. 5.

■* Josh. x. 17.

Other things of the same kind, both with respecf
to this number and any other he chose to fix
upon, either from the Scriptures, or from the
works of nature lying under his observation.'-'
But although such is the case, we do not there-
fore affirm that there are five ^ons above thr
Demiurge ; nor do we consecrate the Pentad, aj'
if it were some divine thing ; nor do we strive to
establish things that are untenable, nor ravings
[such as they indulge in], by means of that vain
kind of labour; nor do we perversely force a
creation well adapted by God [for the ends in-
tended to be served], to change itself into typej
of things which have no real existence ; nor do
we seek to bring forward impious and abomi-
nable doctrines, the detection and overthrow of
which are easy to all possessed of intelligence.

5. For who can concede to them that the
year has three hundred and sixty-five days only,
in order that there may be twelve months of
thirty days each, after the type of the twelve
^ons, when the type is in fact altogether out of
harmony [with the antitype] ? For, in the one
case, each of the ^ons is a thirtieth part of the
entire Pleroma, while in the other they declare
that a month is the twelfth part of a year. If,
indeed, the year were divided into thirty parts,
and the month into twelve, then a fitting type
might be regarded as having been found for
their fictitious system. But, on the contrary, as
the case really stands, their Pleroma is divided
into thirty parts, and a portion of it into twelve ;
while again the whole year is divided into twelve
parts, and a certain portion of it into thirty.
The Saviour therefore acted unwisely in consti-
tuting the month a type of the entire Pleroma^
but the year a type only of that Duodecad which
exists in the Pleroma ; for it was more fitting to
divide the year into thirty parts, even as the
whole Pleroma is divided, but the month into
twelve, just as the ^ons are in their Pleroma.
Moreover, they divide the entire Pleroma into
three portions, — namely, into an Ogdoad, a
Decad, and a Duodecad. But our year is di-
vided into four parts, — namely, spring, summer,
autumn, and winter. And again, not even do
the months, which they maintain to be a type
of the Triacontad, consist precisely of thirty days,
but some have more and some less, inasmuch as
five days remain to them as an overplus.'^ The
day, too, does not always consist precisely of
twelve hours, but rises from nine '^ to fifteen, and
then falls again from fifteen to nine. It cannot
therefore be held that months of thirty days
each were so formed for the sake of [typifying]

15 [Note the manly contempt with which our author dismisses a
diss of similitudes, which seem, even in our day, to have great at-
tractions for some minds not otherwise narrow.]

!*> 365 (the days of the year) = 12 x 30 + 5.

17 These hours of daylight, at the winter and summer solstice re-
spectively, correspond to the latitude of Lyons, 45° 45' N., wher«
Irenxus resided.

;96

IREN^US AGAINST HERESIES.

the ^ons ; for, in that case, they would have
consisted precisely of thirty days : nor, again,
the days of these months, that by means of
twelve hours they might symbolize the twelve
yEons ; for, in that case, they would always have
consisted precisely of twelve hours.

6. But further, as to their calling material sub-
stances " on the left hand," and maintaining that
those things which are thus on the left hand of
necessity fall into corruption, while they also
affirm that the Saviour came to the lost sheep, in
order to transfer it to the right hand, that is, to
the ninety and nine sheep which were in safety,
and perished not, but continued within the fold,
yet were of the left hand,' it follows that they
must acknowledge that the enjoyment^ of rest
did not imply salvation. And that which has
not in like manner the same number, they will
be compelled to acknowledge as belonging to
the left hand, that is, to corruption. This Greek
word Agape (love), then, according to the let-
ters of the Greeks, by means of which reckoning
is carried on among them, having a numerical
value of ninety-three^ is in like manner assigned
to the place of rest on the left hand. Aletheia
(truth), too, having in like manner, according
to the principle indicated above, a numerical
value of sixty-four,"* exists among material sub-
stances. And thus, in fine, they will be com-
pelled to acknowledge that all those sacred
names which do not reach a numerical value of
one hundred, but only contain the numbers
summed by the left hand, are corruptible and
material.

CHAP. XXV. — GOD IS NOT TO BE SOUGHT AFTER
BY MEANS OF LETTERS, SYLLABLES, AND NUM-
BERS ; NECESSITY OF HUMILITY IN SUCH INVES-
TIGATIONS.

I. If any one, however, say in reply to these
things, What then? Is it a meaningless and
accidental thing, that the positions of names,
and the election of the apostles, and the work-
ing of the Lord, and the arrangement of created
things, are what they are ? — we answer them :
Certainly not ; but with great wisdom and dili-
gence, all things have clearly been made by
God, fitted and prepared [for their special pur-
poses] ; and His word formed both things ancient
and those belonging to the latest times ; and
men ought not to connect those things with the

' " Alluding," says Harvey, " to a custom among the ancients,
of summing the numbers below loo by various positions of the left hand
and its fingers; too and upwards being reckoned by corresponding
gestures of the right hand. The ninety and nine sheep, therefore,
that remained quietly in the fold were summed upon the left hand,
and Gnostics professed that they were typical of the true spiritual
seed; but Scripture always places the workers of iniquity on the left
hand, and in the Gnostic theory the evil principle of matter was sinis-
tral, therefore," etc., as above.

* " Levamen," corresponding probably to the Greek ckv6.-nava{.v.

3 'Ky/i-ny^ (a = i, y = 3, o= i, tt = 80, >) = 8) = 93.

4 ' KXr\6(Ka. (a = I, A = 30, 17= 8, ^ = 9, « = 5, t = 10, a = \)=i>\.

number thirty,^ but to harmonize them with
what actually exists, or with right reason. Nor
should they seek to prosecute inquiries respect-
ing God by means of numbers, syllables, and
letters. For this is an uncertain mode of pro-
ceeding, on account of their varied and diverse
systems, and because every sort of hypothesis
may at the present day be, in like manner,
devised ^ by any one ; so that ^ they can derive
arguments against the truth from these very
theories, inasmuch as they may be turned in
many different directions. But, on the contrary,
they ought to adapt the numbers themselves,
and those things which have been formed, to
the true theory lying before them. For system^
does not spring out of numbers, but numbers
from a system ; nor does God derive His being
from things made, but things made from God.
For all things originate from one and the same
God.

2. But since created things are various and
numerous, they are indeed well fitted and adapted
to the whole creation ; yet, when viewed individ-
ually, are mutually opposite and inharmonious,
just as the sound of the lyre, which consists of
many and opposite notes, gives rise to one un-
broken melody, through means of the interval
which separates each one from the others. The
lover of truth therefore ought not to be deceived
by the interval between each note, nor should he
imagine that one was due to one artist and au-
thor, and another to another, nor that one per-
son fitted the treble, another the bass, and yet
another the tenor strings ; but he should hold
that one and the same person [formed the whole],
so as to prove the judgment, goodness, and skill
exhibited in the whole work and [specimen of]
wisdom. Those, too, who listen to the melody,
ought to praise and extol the artist, to admire the
tension of some notes, to attend to the softness
of others, to catch the sound of others between
both these extremes, and to consider the special
character of others, so as to inquire at what each
one aims, and what is the cause of their variety,
never failing to apply our rule, neither giving up
the [one 9] artist, nor casting off faith in the one
God who formed all things, nor blaspheming our
Creator.

3. If, however, any one do not discover the
cause of all those things which become objects
of investigation, let him reflect that man is in-
finitely inferior to God ; that he has received
grace only in part, and is not yet equal or similar
to his Maker ; and, moreover, that he cannot
have experience or form a conception of all things

S Some read xx., but xxx. is probably correct.

^ Harvey proposes " commentitum " instead of " commentaturn,"
but the alteration seems unnecessary.
I 7 'J he syntax is in confusion, and the meaning obscure.
I * " Regula."
I 9 " I->rantes ab artifice. " The whole sentence is most obscure.

IREN^US AGAINST HERESIES.

397

like God ; but in the same proportion as he who
was formed but to-day, and received the begin-
ning of his creation, is inferior to Him who is
uncreated, and who is always the same, in that
proportion is he, as respects knowledge and the
faculity of investigating the causes of all things,
inferior to Him who made him. For thou, O
man, art not an uncreated being, nor didst thou
always co-exist ' with God, as did His own Word ;
but now, through His pre-eminent goodness, re-
ceiving the beginning of thy creation, thou dost
gradually learn from the Word the dispensations
of God who made thee.

4. Preserve therefore the proper order of thy
knowledge, and do not, as being ignorant of
things really good, seek to rise above God Him-
self, for He cannot be surpassed ; nor do thou
seek after any one above the Creator, for thou
wilt not discover such. For thy Former cannot
be contained within limits ; nor, although thou
shouldst measure all this [universe], and pass
through all His creation, and consider it in all
its depth, and height, and length, wouldst thou
be able to conceive of any other above the Father
Himself. For thou wilt not be able to think Him
fully out, but, indulging in trains of reflection
opposed to thy nature, thou wilt prove thyself
foolish ; and if thou persevere in such a course,
thou wilt fall into utter madness, whilst thou
deemest thyself loftier and greater than thy Crea-
tor, and imaginest that thou canst penetrate be-
yond His dominions.

CHAP. XXVI. — " KNOWLEDGE PUFFETH UP, BUT
LOVE EDIFIETH."

I. It is therefore better and more profitable
to belong to the simple and unlettered class, and
by means of love to attain to nearness to God,
than, by imagining ourselves learned and skilful,
to be found [among those who are] blasphemous
against their own God, inasmuch as they con-
jure up another God as the Father. And for
this reason Paul exclaimed, " Knowledge puflfeth
up, but love edifieth : " ^ not that he meant to
inveigh against a true knowledge of God, for in
that case he would have accused himself; but,
because he knew that some, puffed up by the
pretence of knowledge, fall away from the love
of God, and imagine that they themselves are
/perfect, for this reason that they set forth an
imperfect Creator, with the view of putting an
end to the pride which they feel on account of
knowledge of this kind, he says, " Knowledge
puffeth up, but love edifieth." j Now there can
be no greater conceit than this, that any one
should imagine he is better and more perfect
than He who made and fashioned him, and im-

' Alluding to the imaginary J£,on Anthropos, who existed from
eternity.

^ I Cor. viii. i.

parted to him the breath of life, and commanded
this very thing into existence. It is therefore
better, as I have said, that one should have no
knowledge whatever of any one reason why a
single thing in creation has been made, but
should believe in God, and continue in His love,
than 3 that, puffed up through knowledge of this
kind, he should fall away from that love which is
the life of man ; and that he should search after
no other knowledge except [the knowledge of]
Jesus Christ the Son of God, who was crucified
for us, than that by subtle questions and hair-
splitting expressions he should fall into impiety.*

2. For how would it be, if any one, gradually
elated by attempts of the kind referred to, should,
because the Lord said that " even the hairs of
your head are all numbered," 5 set about inquir-
ing into the number of hairs on each one's
head, and endeavour to search out the reason on
account of which one man has so many, and
another so many, since all have not an equal
number, but many thousands upon thousands are
to be found with still varying numbers, on this
account that some have larger and others smaller
heads, some have bushy heads of hair, others
thin, and others scarcely any hair at all, — and
then those who imagine that they have discovered
the number of the hairs, should endeavour to
apply that for the commendation of their own
sect which they have conceived? Or again, if
any one should, because of this expression which
occurs in the Gospel, " Are not two sparrows
sold for a farthing? and not one of them falls to
the ground without the will of your Father," ^
take occasion to reckon up the number of spar-
rows caught daily, whether over all the world or
in some particular district, and to make inquiry
as to the reason of so many having been captured
yesterday, so many the day before, and so many
again on this day, and should then join on the
number of sparrows to his [particular] hypothe-
sis, would he not in that case mislead himself
altogether, and drive into absolute insanity those
that agreed with him, since men are always eager
in such matters to be thought to have discovered
something more extraordinary than their mas-
ters ? 7

3. But if any one should ask us whether every
number of all the things which have be'en made,
and which are made, is known to God, and
whether every one of these [numbers] has, ac-
cording to His providence, received that special
amount which it contains ; and on our agreeing

3 " Aut; " ij having been fhus mistakenly rendered instead of
" quam."

< [This seems anticipatory of the dialectics of scholasticism, and
of its immense influence in Western Christendom, after St. Bernard's
feeble adhesion to the Biblical system of the ancients.]

5 Matt. X. 30.

* Matt. X. 29.

7 [Illustrated by the history of modern thought in Germany. See
the meritorious work of Professor Kahnis, on Ger»ia>i Protestant-
ism," (translated). Edinburgh, T. & T. Clark, 1856.]

J98

IREN^US AGAINST HERESIES.

that such is the case, and acknowledging that
not one of the things which have been, or are,
or shall be made, escapes the knowledge of God,
but that through His providence every one of
them has obtained its nature, and rank, and
number, and special quantity, and that nothing
whatever either has been or is produced in vain
or accidentally, but with exceeding suitability [to
the purpose intended], and in the exercise of
transcendent knowledge, and that it was an ad-
mirable and truly divine intellect ' which could
both distinguish and bring forth the proper causes
of such a system : if, [I say,] any one, on obtain-
ing our adherence and consent to this, should
proceed to reckon up the sand and pebbles of the
earth, yea also the waves of the sea and the stars
of heaven, and should endeavour to think out
the causes of the number which he imagines
himself to have discovered, would not his labour
be in vain, and would not such a man be justly
declared mad, and destitute of reason, by all
possessed of common sense ? And the more he
occupied himself beyond others in questions of
this kind, and the more he imagines himself to
find out beyond others, styling them unskilful,
ignorant, and animal beings, because they do not
enter into his so useless labour, the more is he
[in reality] insane, foolish, struck as it were with
a thunderbolt, since indeed he does in no one
point own himself inferior to God ; but, by the
knowledge which he imagines himself to have
discovered, he changes God Himself, and exalts
his own opinion above the greatness of the

Creator.
/

CHAP. XXVII. PROPER MODE OF INTERPRETING

PARABLES AND OBSCURE PASSAGES OF SCRIPTURE.

I. A sound mind, and one which does not ex-
pose its possessor to danger, and is devoted to
piety and the love of truth, will eagerly meditate
upon those things which God has placed within
the power of mankind, and has subjected to our
knowledge, and will make advancement in [ac-
quaintance with] them, rendering the knowledge
of them easy to him by means of daily study.
These things are such as fall [plainly] under
our observation, and are clearly and unambigu-
ously in express terms set forth in the Sacred
Scriptures. And therefore the parables ought
not to be adapted to ambiguous expressions.
For, if this be not done, both he who explains
them will do so without danger, and the parables
will receive a like interpretation from all, and
the body ^ of truth remains entire, with a har-
monious adaptation of its members, and without
any collision [of its several parts]. But to apply
expressions which are not clear or evident to

text.

' Rationem."
* We read " veivtatis corpus " for

'a veritate corpus" in the

interpretations of the parables, such as eveiy
one discovers for himself as inclination leads
him, [is absurd. 3] For in this way no one will
possess the rule of truth ; but in accordance
with the number of persons who explain the
parables will be found the various systems of
truth, in mutual opposition to each other, and
setting forth antagonistic doctrines, like the
(juestions current among the Gentile philoso-
phers.

2. According to this course of procedure,
therefore, man would always be inquiring but
never finding, because he has rejected the very
method of discovery. And when tiie Bride-
groom ^ comes, he who has his lamp untrimmed,
and not burning with the brightness of a steady
light, is classed among those who obscure the
interpretations of the parables, forsaking Him
who by His plain announcements freely imparts
gifts to all who come to Him, and is excluded
from His marriage-chamber. Since, therefore,
the entire Scriptures, the prophets, and the
Gospels, can be clearly, unambiguously, and
harmoniously understood by all, although all do
not believe them ; and 5 since they proclaim that
one only God, to the exclusion of all others,
formed all things by His word, whether visible
or invisible, heavenly or earthly, in the water or
under the earth, as I have shown ^ from the very
words of Scripture ; and since the very system
of creation to which we belong testifies, by what
falls under our notice, that one Being made and
governs it, — those persons will seem truly foolish
who blind their eyes to such a clear demonstra-
tion, and will not behold the light of the an-
nouncement [made to them] ; but they put
fetters upon themselves, and every one of them
imagines, by means of their obscure interpreta-
tions of the parables, that he has found out a
God of his own. For that there is nothing
whatever openly, expressly, and without contro-
versy said in any part of Scripture respecting
the Father conceived of by those who hold a
contrary oi)inion, they themselves testify, when
they maintain that the Saviour privately taught
these same things not to all, but to certain only
of His disciples who could comprehend them,
and who understood what was intended by Him
through means of arguments, enigmas, and para-
bles. They come, [in fine,] to this, that they
maintain there is one Being who is proclaimed
as God, and another as Father, He who is set
forth as such through means of parables and
enigmas.

3 Some such expression of disapproval must evidently be supplied,
though wanting in the Latin text.

< Matt. XXV. 5, etc.

S The text is here elliptical, and we have supplied what seemi
necessary to complete the sense.

0 It is doubtful whether " demonstravimus " or " demonslrabimu* "
be the proper reading: if the former, the reference will be to book L
33, or ii. 2 ; if the latter, to book iii. 8.

IREN^US AGAINST HERESIES.

399

3. But since parables admit of many interpre-
tations, what lover of truth will not acknowledge,
that for them to assert God is to be searched
out from these, while they desert what is certain,
indubitable, and true, is the part of men who
eagerly throw themselves into danger, and act as
if destitute of reason ? And is not such a course
of conduct not to build one's house upon a rock '
which is firm, strong, and placed in an open posi-
tion, but upon the shilling sand? Hence the
overthrow of such a building is a matter of ease.

CHAP. XXVIII. PERFECT KNOWLEDGE CANNOT BE AT-
TAINED IN THE PRESENT LIFE : MANY QUESTIONS
MUST BE SUBMISSIVELY LEFT IN THE HANDS OF GOD.

1. Having therefore the truth itself as our rule,
and the testimony concerning God set clearly
before us, we ought not, by running after numer-
ous and diverse answers to questions, to cast
away the firm and true knowledge of God. But*
it is much more suitable that we, directing our
inquiries after this fashion, should exercise our-
selves in the investigation of the mystery and
administration of the living God, and should in-
crease in the love of Him who has done, and
still does, so great things for us ; but never should
fall from the belief by which it is most clearly
proclaimed that this Being alone is truly God
and Father, who both formed this world, fash-
ioned man, and bestowed the faculty of increase
on His own creation, and called him upwards
from lesser things to those greater ones which
are in His own presence, just as He brings an
infant which has been conceived in the womb
into the light of the sun, and lays up wheat in
the barn after He has given it full strength on
the stalk. But it is one and the same Creator
who both fashioned the womb and created the
sun ; and one and the same Lord who both
reared the stalk of corn, increased and multi-
plied the wheat, and prepared the barn.

2. If, however, we cannot discover explana-
tions of all those things in Scripture which are
made the subject of investigation, yet let us not
on that account seek after any other God be-
sides Him who really exists. For this is the
very greatest impiety. We should leave things
of that nature to God who created us, being
most properly assured that the Scriptures are in-
deed perfect, .since they were spoken by the
Word of God and His Spirit ; but we, inasmuch
as we are inferior to, and later in existence than,
the Word of God and His Spirit, are on that
very account ^...destitute of the knowledge of His
mysteries. And there is no cause for wonder if
this is the case with us as respects things spiritual
and heavenly, and such as require to be made
known to us by revelation, since many even of

* Matt. vii. 25.

* Or, " to that degree."

those things which lie at our very feet (I mean
such as belong to this world, which we handle,
and see, and are in close contact with) transcend
our knowledge, so that even these we must leave
to God. For it is fitting that He should excel
all [in knowledge]. For how stands the case,
for instance, if we endeavour to explain the cause
of the rising of the Nile ? We may say a great
deal, plausible or otherwise, on the subject ; but
what is true, sure, and incontrovertible regarding
it, belongs only to God. Then, again, the dwell-
ing-place of birds — of those, I mean, which
come to us in spring, but fly away again on the
approach of autumn — though it is a matter con-
nected with this world, escapes our knowledge.
What explanation, again, can we give of the flow
and ebb of the ocean, although every one admits
there must be a certain cause [for these phe-
nomena] ? Or what can we say as to the nature
of those things which lie beyond it ? ^ What,
moreover, can we say as to the formation of rain,
lightning, thunder, gatherings of clouds, vapours,
the bursting forth of winds, and such like things ;
or tell as to the storehouses of snow, hail, and
other like things ? [What do we know respect-
ing] the conditions requisite for the preparation
of clouds, or what is the real nature of the vapours
in the sky ? What as to the reason why the moon
waxes and wanes, or what as to the cause of the
difference of nature among various waters, metals,
stones, and such like things ? On all these points
we may indeed say a great deal while we search
into their causes, but God alone who made them
can declare the truth regarding them.

3. If, therefore, even with respect to creation,
there are some things [the knowledge of] which
belongs only to God, and others which come with-
in the range of our own knowledge, what ground
is there for complaint, if, in regard to those things
which we investigate in the Scriptures (which
are throughout spiritual), we are able by the
grace of God to explain some of them, while we
must leave others in the hands of God, and that
not only in the present world, but also in that
which is to come, so that God should for ever
teach, and man should for ever learn the things
taught him by God ? As the apostle has said
on this point, that, when other things have been
done away, then these three, " faith, hope, and
charity, shall endure."'* For faith, which has
respect to our Master, endures s unchangeably,

3 Comp. Clem. Rom., £p. to Cor.,c. xx. ; and August., De. Civit
Dei, xvi. 9.

* I Cor. xiii. 13.

5 " Permanet firma," — no doubt corresponding to the \xivfx of
the apostle, i Cor. xiii. 13. Harvey here remarks, that " the author
seems to misapprehend the apostle's meaning. . . . There will be no
longer room for hope, when the substance of things hoped for shall have
i)ecome a matter of fruition; neither will there be any room for faith,
when the soul shall be admitted to see God as He is." But the best
modem interpreters take the same view of the passage as Iren^us.
I'hey regard the v\iv\ Si of St. Paul as not being /.'/«/i)rrt/, but /<Ji' /<:«/,
and conclude therefore the meaning to be, thM/uii/i and /lo^e, as well
as /<w?, will, in a sense, endure for ever. Comp. e.g , Alford, tn loc.

400

IREN^US AGAINST HERESIES.

assuring us that there is but one true God, and
'ihat we should truly love Him for ever, seeing that
He alone is our Father ; while we hope ever
to be receiving more and more from God, and
to learn from Him, because He is good, and
possesses boundless riches, a kingdom without
end, and instruction that can never be exhausted.
If, therefore, according to the rule which I have
stated, we leave some questions in the hands of
God, we shall both preserve our faith uninjured,
and shall continue without danger ; and all Scrip-
ture, which has been given to us by God, shall
be found by us perfectly consistent ; and the
parables shall harmonize with those passages
which are perfectly plain ; and those statements
the meaning of which is clear, shall serve to ex-
plain the parables ; and through the many diver-
sified utterances [of Scripture] there shall be
heard ' one harmonious melody in us, praising
in hymns that God who created all things. If,
for instance, any one asks, "What was God doing
before He made the world?" we reply that the
answer to such a question lies with God Himself.
For that this world was formed perfect ^ by God,
receiving a beginning in time, the Scriptures
teach us ; but no Scripture reveals to us what
God was employed about before this event.
The answer therefore to that question remains
with God, and it is not proper ^ for us to aim
at bringing forward foohsh, rash, and blasphe-
mous suppositions [in reply to it] ; so, as by one's
imagining that he has discovered the origin
of matter, he should in reality set aside God
Himself who made all things.

4. For consider, all ye who invent such opin-
ions, since the Father Himself is alone called
God, who has a real existence, but whom ye
style the Demiurge ; since, moreover, the Scrip-
tures acknowledge Him alone as God ; and yet
again, since the Lord confesses Him alone as
His own Father, and knows no other, as I shall
show from His very words, — when ye style this
very Being the fruit of defect, and the offspring
of ignorance, and describe Him as being ignorant
of those things which are above Him, with the
various other allegations which you make regard-
ing Him, — consider the terrible blasphemy [ye
are thus guilty of] against Him who truly is God.
Ye seem to affirm gravely and honestly enough
chat ye believe in God ; but then, as ye are
utterly unable to reveal any other God, ye de-
clare this very Being in whom ye profess to
believe, the fruit of defect and the offspring of
ignorance. Now this blindness and foolish talk-

' Thf Latin text is here untranslateable. Grabe proposes to read,
" una consonans melodia in nobis sentietur ;" yihi\c Stieren and
others prefer to exchange aiadr)atrai for da6ri(jfTai.

2 " Apotelesticos." This word, says Harvey, " may also refer to
the vital energy of nature, whereby its effects are for ever reproduced
in unceasing succession." Comp. Hippol., Fhilos., vii. 24.

3 We here follow Grabc, who understands dtctt. Harvey less
■imply explains the very obscure Latin text.

ing flow to you from the fact that ye reserve
nothing for God, but ye wish to proclaim the
nativity and production both of God Himself,
of His Enncea, of His Logos, and Life, and
Christ ; and ye form the idea of these from no
other than a mere human experience ; not under-
standing, as I said before, that it is possible, in
the case of man, who is a compound being, to
speak in this way of the mind of man and the
thought of man ; and to say that thought (ennoea)
springs from mind (sensus), intention (enthy-
mesis) again from thought, and word (logos) from
intention (but which logos ?■♦ for there is among
the Greeks one logos which is the principle
that thinks, and another which is the instru-
ment by means of which thought is expressed) ;
and [to say] that a man sometimes is at rest
and silent, while at other times he speaks and
is active. But since God is s all mind, all
reason, all active spirit, all light, and always
exists one and the same, as it is both bene-
ficial for us to think of God, and as we learn
regarding Him from the Scriptures, such feelings
and divisions [of operation] cannot fittingly be
ascribed to Him. For our tongue, as being car-
nal, is not sufiicient to minister to the rapidity
of the human mind, inasmuch as that is of a
spiritual nature, for which reason our word is re-
strained ^ within us, and is not at once expressed
as it has been conceived by the mind, but is
uttered by successive efforts, just as the tongue
is able to serve it.

5. But God being all Mind, and all Logos,
both speaks exactly what He thinks, and thinks
exactly what He speaks. For His thought is
Logos, and Logos is Mind, and Mind compre-
hending all things is the Father Himself. He,
therefore, who speaks of the mind of God, and
ascribes to it a special origin of its own, de-
clares Him a compound Being, as if God were
one thing, and the original Mind another. So,
again, with respect to Logos, when one attributes
to him the third ^ place of production from the
Father ; on which supposition he is ignorant of
His greatness ; and thus Logos has been far
separated from God. As for the prophet, he
declares respecting Him, " Who shall describe
His generation ? " ^ But ye pretend to set forth
His generation from the Father, and ye transfer
the production of the word of men which takes
place by means of a tongue to the Word of God,
and thus are righteously exposed by your own

■* The Greek term Ad-yov, as is well known, denotes both ratio
(reason) and sermo (speech). Some deem the above parenthesis an
interpolation.

5 Comp. i. 12, 2.

'' " Suffugatur: " some read " sufTocatur; " and Harvey proposes
" suffragatur," as the representative of the Greek ij/ri(i>i^eTai. The
meaning in any case is, that while ideas are instantaneously formed
in the human mind, they can be expres.sed through means of words
only fractionally, and by successive utterances.

' Thus: Bythus, Nous, Logos.

8 Isa. liii. 8.

IREN^US AGAINST HERESIES.

401

selves as knowing neither things human nor di-

vine.

6. But, beyond reason inflated [with your own
wisdom] , ye presumptuously maintain that ye are
acquainted with the unspeakable mysteries of
God ; while even the Lord, the very Son of God,
allowed that the Father alone knows the very day
and hour of judgment, when He plainly declares,
" But of that day and that hour knoweth no man,
neither the Son, but the Father only." ' If, then,
the Son was not ashamed to ascribe the knowl-
edge of that day to the Father only, but declared
what was true regarding the matter, neither let
us be ashamed to reserve for God those greater
questions which may occur to us. For no man
is superior to his master.^ If any one, therefore,
says to us, " How then was the Son produced
by the Father?" we reply to him, that no man
understands that production, or generation, or
calling, or revelation, or by whatever name one
may describe His generation, which is in fact
altogether indescribable. Neither Valentinus,
nor Marcion, nor Saturninus, nor Basilides, nor
angels, nor archangels, nor principalities, nor
powers [possess this knowledge], but the Father
only who begat, and the Son who was begotten.
Since therefore His generation is unspeakable,
those who strive to set forth generations and
productions cannot be in their right mind, inas-
much as they" undertake to describe things which
are indescribable. For that a word is uttered
at the bidding of thought and mind, all men
indeed well understand. Those, therefore, who
have excogitated [the theory of] emissions have
not discovered anything great, or revealed any
abstruse mystery, when they have simply trans-
ferred what all understand to the only-begotten
Word of God ; and while they style Him un-
speakable and unnameable, they nevertheless
set forth the production and formation of His
first generation, as if they themselves had assisted
at His birth, thus assimilating Him to the word
of mankind formed by emissions.

7. But we shall not be wrong if we affirm the
same thing also concerning the substance of mat-
ter, that God produced it. For we have learned
from the Scriptures that God holds the suprem-
acy over all things. But whence or in what
way He produced it, neither has Scripture
anywhere declared ; nor does it become us to
conjecture, so as, in accordance with our own
opinions, to form endless conjectures concerning
God, but we should leave such knowledge in the
hands of God Himself. In like manner, also,
we must leave the cause why, while all things
were made by God, certain of His creatures

' Mark xiii. 32. The words, " neither the angels which are in
heaven," are here omitted, probably because, as usual, the writer
quotes from memory.

* Comp Matt. X. 24; Luke xi. 40.

sinned and revolted from a state of submission
to God, and others, indeed the great majority,
persevered, and do still persevere, in [willing]
subjection to Him who formed them, and also of
what nature those are who sinned, and of what
nature those who persevere, — [we must, I say,
leave the cause of these things] to God and His
Word, to whom alone He said, " Sit at my right
hand, until I make Thine enemies Thy footstool." ^
But as for us, we still dwell upon the earth, and
have not yet sat down upon His throne. For
although the Spirit of the Saviour that is in Him
" searcheth all things, even the deep things of
God," '* yet as to us " there are diversities of gifts,
differences of administrations, and diversities of
operations ; " 5 and we, while upon the earth, as
Paul also declares, " know in part, and prophesy
in part." ^ Since, therefore, we know but in part,
we ought to leave all sorts of [difficult] questions
in the hands of Him who in some measure, [and
that only,] bestows grace on us. That eternal/
fire, [for instance,] is prepared for sinners, both
the Lord has plainly declared, and the rest of
the Scriptures demonstrate. And that God fore-
knew that this would happen, the Scriptures do
in like manner demonstrate, since He prepared
eternal fire from the beginning for those who
were [afterwards] to transgress [His command-
ments] ; but the cause itself of the nature of
such transgressors neither has any Scripture in-
formed us, nor has an apostle told us, nor has the
Lord taught us. It becomes us, therefore, to
leave the knowledge of this matter to God, even
as the Lord does of the day and hour [of judg-
ment], and not to rush to such an extreme of
danger, that we will leave nothing in the hands
of God, even though we have received only a y
measure of grace [from Him in this world] •
But when we investigate points which are above
us, and with respect to which we cannot reach
satisfaction, [it is absurd 7] that we should dis-
play such an extreme of presumption as to lay
open God, and things which are not yet discov-
ered,^ as if already we had found out, by the
vain talk about emissions, God Himself, the
Creator of all things, and to assert that He de-
rived His substance from apostasy and ignorance,
so as to frame an impious hypothesis in opposi-
tion to God.

8. Moreover, they possess no proof of their
system, which has but recently been invented by
them, sometimes resting upon certain numbers,
sometimes on syllables, and sometimes, again,
on names ; and there are occasions, too, when,

3 Ps. ex. I.

* I Cor. iij.io.

S I Cor. xii. 4, 5, 6.

* I Cor. xiii. 9.

' Massuet proposes to insert these words, and some such supple-
ment seems clearly necessary to complete the sense. But the sentence
still remains confused and doubtful.

» [Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.l

402

IREN^US AGAINST HERESIES.

by means of those letters which are contained
in letters, by parables not properly interpreted, or
by certain [baseless] conjectures, they strive to
establish that fabulous account which they have
devised. For if any one should inquire the rea-
son why the Father, who has fellowship with the
Son in all things, has been declared by the Lord
alone to know the hour and the day [of judg-
ment], he will find at present no more suitable,
or becoming, or safe reason than this (since,
indeed, the Lord is the only true Master), that
we may learn through Him that the Father is
above all things. For " the Father," says He,
" is greater than I." ' The Father, therefore,
has been declared by our Lord to excel with
respect to knowledge ; for this reason, that we,
too, as long as we are connected with the scheme
of things in this world, should leave perfect knowl-
edge, and such questions [as have been men-
tioned], to God, and should not by any chance,
while we seek to investigate the sublime nature
of the Father, fall into the danger of starting the
question whether there is another God above
God.^

9. But if any lover of strife contradict what I
have said, and also what the apostle affirms, that
" we know in part, and prophesy in part," ^ and
imagine that he has acquired not a partial, but
a universal, knowledge of all that exists, — being
such an one as Valentinus, or Ptolemseus, or
Basilides, or any other of those who maintain that
they have searched out the deep * things of God,
— let him not (arraying himself in vainglory)
boast that he has acquired greater knowledge
than others with respect to those things which
are invisible, or cannot be placed under our ob-
serx'ation ; but let him, by making diligent inquiry,
and obtaining information from the Father, tell
us the reasons (which we know not) of those
things which are in this world, — as, for instance,
the number of hairs on his own head, and the
sparrows which are captured day by day, and
such other points with which we are not pre-
viously acquainted, — so that we may credit him
also with respect to more important points. But
\f those who are perfect do not yet understand
the very things in their hands, and at their feet,
and before their eyes, and on the earth, and
especially the rule followed with respect to the
hairs of their head, how can we believe them
regarding things spiritual, and super-celestial, '
and those which, with a vain confidence, they
assert to be above God ? So much, then, I have
said concerning numbers, and names, and syl-

* John xiv. 28.

' [On the great matter of the 7r«pix<opT)o-is, the subordination of
the Son, etc., Bull has explored Patristic ductrine, and may well be
consulted here. De/ens. Fid. Nicu'iiti; sect. iv. ; see ako vol. v.

' I Cor, xui. 9.

* " Altitudines," literally, heights.

* [Wisdom, ii. 13, 17. A passage of marvellous beauty .J

lables, and questions respecting such things as
are above our comprehension, and concerning
their improper expositions of the parables : [I
add no more on these points,] since thou thyself
mayest enlarge upon them.

CHAP. XXIX. — REFUTATION OF THE VIEWS OF THE
HERETICS AS TO THE FUTURE DESTINE' OF THE
SOUL AND BODY.

I. Let US return, however, to the remaininp^
points of their system. For when they declare '
that, at the consummation of all things, their
mother shall re-enter the Pleroma, and receive
the Saviour as her consort ; that they themselves,
as being spiritual, when they have got rid of their
animal souls, and become intellectual spirits, will
be the consorts of the spiritual angels ; but that
the Demiurge, since they call him animal, will
pass into the place of the Mother ; that the souls
of the righteous shall psychically repose in the
intermediate place ; — when they declare that
like will be gathered to like, spiritual things to
spiritual, while material things continue among
those that are material, they do in fact contradict
themselves, inasmuch as they no longer maintain
that souls pass, on account of their nature, into
the intermediate place to those substances which
are similar to themselves, but [that they do so]
on account of the deeds done [in the body],
since they affirm that those of the righteous do
pass [into that abode] , but those of the impious
continue in the fire. For if it is on account of
their nature that all souls attain to the place of
enjoyment,^ and all belong to the intermediate
place simply because they are souls, as being
thus of the same nature with it, then it follows
that faith is altogether superfluous, as was also
the descent** of the Saviour [to this world]. If,
on the other hand, it is on account of their right-
eousness [that they attain to such a place of
rest], then it is no longer because they are soi/ls
but because they are righteous. But if souls
would have ^ perished unless they had been right-
eous, then righteousness must have power to save
the bodies also [which these souls inhabited] ;
for why should it not save them, since they, too,
participated in righteousness ? For if nature and
substance are the means of salvation, then all
souls shall be saved ; but if righteousness and
faith, why should these not save those bodies
which, equally with the souls, will enter '° into

6 Comp. i. 7, I.

' " Refrigerium," //(If*- of refreshment.

8 Billius, with great apparent reason, proposes to read " descensio '
for the unintelligible " discessio " of the Latin text.

9 Gr.-ibe and Massuet read, " Si autem .inima; perire inciperent
nisi justa; fiiissent," for " Si autem anima; quae peritura; essent incipe-
rent nisi justa; fuissent," — words which defy all translation.

'° The text is here uncertain and confused", but, as Harvey re-
marks, " the argument is this. That if souls are saved gita intellectual
substance, then all are saved alike; but if by reason of any moral
qualities, then the bodies that have executed the moral purposes o!
the soul, must also be considered to be heirs of salvation,'

IREN^US AGAINST HERESIES.

403

immortality? For righteousness will appear, in
matters of this kind, either impotent or unjust,
if indeed it saves some substances through par-
ticipating in it, but not others.

2. For it is manifest that those acts which
are deemed righteous are performed in bodies.
Either, therefore, all souls will of necessity pass
into the intermediate place, and there will never
be a judgment ; or bodies, too, which have
participated in righteousness, will attain to the
place of enjoyment, along with the souls which
have in like manner participated, if indeed right-
eousness is powerful enough to bring thither
those substances which have participated in it.
And then the doctrine concerning the resurrec-
tion of bodies which we believe, will emerge true
and certain [from their system] ; since, [as we
hold,] God, when He resuscitates our mortal
bodies which preserved righteousness, will render
them incorruptible and immortal. For God is
superior to nature, and has in Himself the dis-
position [to show kindness], because He is good ;
and the ability to do so, because He is mighty ;
and the faculty of fully carrying out His purpose,
because He is rich and perfect.

3. But these men are in all points inconsistent
with themselves, when they decide that all souls
do not enter into the intermediate place, but
those of the righteous only. For they maintain
that, according to nature and substance, three
sorts [of being] were produced by the Mother :
the first, which proceeded from perplexity, and
weariness, and fear — that is material substance ;
the second from impetuosity ' — that is animal
substance ; but that which she brought forth
after the vision of those angels who wait upon
Christ, is spiritual substance. If, then, that sub-
stance^ which she brought forth will by all
means enter into the Pleroma because it is
spiritual, while that which is material will remain
below because it is material, and shall be totally
consumed by the fire which burns within it, why
should not the whole animal substance go into
the intermediate place, into which also they send
the Demiurge ? But what is it which shall enter
within their Pleroma ? For they maintain that
souls shall continue in the intermediate place,
while bodies, because they possess material sub-
stance, when they have been resolved into mat-
ter, shall be consumed by that fire which exists
in it; but their body being thus destroyed, and
their soul remaining in the intermediate place,
no part of man will any longer be left to enter
in within the Pleroma. For the intellect of man
— his mind, thought, mental intention, and such
like — -is nothing else than his soul; but the

1 "De impetu : " it is generally supposed that these words cor-
respond to ex Ttji e7rKrTpo</))js (comp. i. 5, i), but Harvey thinks e'f
op/xij? preferable (i. 4, i).

2 The syntax of this sentence is in utter confusion, but the mean-
ing is doubtless that given above

emotions and operations of the soul itself have
no substance apart from the soul. What part of
them, then, will still remain to enter into the
Pleroma? For they themselves, in as far as
they are souls, remain in the intermediate place ;
while, in as far as they are body, they will be
consumed with the rest of matter.

CHAP. XXX. ABSURDITY OF THEIR STYLING THEM-
SELVES SPIRITUAL, WHILE THE DEMIURGE IS
DECLARED TO BE ANIMAL.

1. Such being the state of the case, these in
fatuated men declare that they rise above the
Creator (Demiurge) ; and, inasmuch as they
proclaim themselves superior to that God who
made and adorned the heavens, and the earth,
and all things that are in them, and maintain that
they themselves are spiritual, while they are in fact
shamefully carnal on account of their so great
impiety, — affirming that He, who has made His
angels ^ spirits, and is clothed with light as with
a garment, and holds the circle ■♦ of the earth, as
it were, in His hand, in whose sight its inhabit-
ants are counted as grasshoppers, and who is the
Creator and Lord of all spiritual substance, is of
an animal nature, — they do beyond doubt and
verily betray their own madness ; and, as if truly
struck with thunder, even more than those giants
who are spoken of in [heathen] fables, they lift
up their opinions against God, inflated by a vain
presumption and unstable glory, — men for whos*?
purgation all the hellebore 5 on earth would not
suffice, so that they should get rid of their intense
folly.

2. The superior person is to be proved by hie
deeds. In what way, then, can they show them-
selves superior to the Creator (that I too, through
the necessity of the argument in hand, may come
down to the level of their impiety, instituting a
comparison between God and foolish men, and
by descending to their argument, may often refute
them by their own doctrines ; but in thus acting
may God be merciful to me, for I venture on
these statements, not with the view of compar-
ing Him to them, but of convicting and over-
throwing their insane opinions) — they, for whom
many foolish persons entertain so great an ad-
miration, as if, forsooth, they could learn from
them something more precious than the truth it-
self ! That expression of Scripture, " Seek, and
ye shall find," ^ they interpret as spoken with this
view, that they should discover themselves to be
above the Creator, styling themselves greater and
better than God, and calling themselvesspiritual,
but the Creator animal ; and [affirming] that for
this reason they rise upwards above God, for that

' Ps. civ. 2, 4.
* Isa. xl. 12, 22.

6 Irenaeus was evidently famihar with Horace; comp. ArsPoet.,

300.

• Matt. vii. 7.

404

IREN/EUS AGAINST HERESIES.

they enter in within the Pleroma, while He re-
mains in the intermediate place. Let them, then,
prove themselves by their deeds superior to the
Creator; for the superior person ought to be
proved not by what is said, but by what has a
real existence.

3. What work, then, will they point to as hav-
ing been accomplished through themselves by
the Saviour, or by their Mother, either greater,
or more glorious, or more adorned with wisdom,
than those which have been produced by Him
who was the disposer of all around us ? What
heavens have they established? what earth have
they founded ? what stars have they called into
existence? or what lights of heaven have they
caused to shine ? within what circles, moreover,
have they confined them? or, what rains, or
frosts, or snows, each suited to the season, and
to every special climate, have they brought upon
the earth? And again, in opposition to these,
what heat or dryness have they set over against
them? or, what rivers have they made to flow?
what fomitains have they brought forth ? with
what flowers and trees have they adorned this
sublunary world? or, what multitude of animals
have they formed, some rational, and others ir-
rational, but all adorned with beauty? And who
can enumerate one by one all the remaining
objects which have been constituted by the power
of God, and are governed by His wisdom ? or
who can search out the greatness of that God
who made them ? And what can be told of those
existences which are above heaven, and which
do not pass away, such as Angels, Archangels,
Thrones, Dominions, and Powers innumerable ?
Against what one of these works, then, do they
set themselves in opposition ? What have they
similar to show, as having been made through
themselves, or by themselves, since even they
too are the workmanship and creatures of this
[Creator] ? For whether the Saviour or their
Mother (to use their own expressions, proving
them false by means of the very terms they them-
selves employ) used this Being, as they maintain,
to make an image of those things which are with-
in the Pleroma, and of all those beings which
she saw waiting upon the Saviour, she used him
(the Demiurge) as being [in a sense] superior
to herself, and better fitted to accomplish her
purpose through his instrumentality ; for she
would by no means form the images of such
important beings through means of an inferior,
but by a superior, agent.

4. For, [be it observed,] they themselves,
according to their own declarations, were then
existing, as a spiritual conception, in consequence
of the contemplation of those beings who were
arranged as satellites around Pandora. And
they indeed continued useless, the Mother ac-
complishing nothing through their instrumental-

ity,'— an idle conception, owing their being to
the Saviour, and fit for nothing, for not a thing
appears to have been done by them. But the
God who, according to them, was produced,
while, as they argue, inferior to themselves (for
they maintain that he is of an animal nature),
was nevertheless the active agent in all things,
efficient, and fit for the work to be done, so that
by him the images of all things were made ; and
not only were these things which are seen formed
by him, but also all things invisible. Angels,
Archangels, Dominations, Powers, and Virtues,
— [by him, I say,] as being the superior, and
capable of ministering to her desire. But it
seems that the Mother made nothing whatever
through their instrumentality, as indeed they
themselves acknowledge ; so that one may justly
reckon them as having been an abortion pro-
duced by the painful travail of their Mother.
For no accoucheurs performed their office upon
her, and therefore they were cast forth as an
abortion, useful for nothing, and formed to ac-
complish no work of the Mother. And yet they
describe themselves as being superior to Him by
whom so vast and admirable works have been
accomplished and arranged, although by their
own reasoning they are found to be so wretchedly
inferior !

5. It is as if there were two iron tools, or in-
stnmients, the one of which was continually
in the workman's hands and in constant use, and
by the use of which he made whatever he pleased,
and displayed his art and skill, but the other of
which remained idle and useless, never being
called into operation, the workman never appear-
ing to make anything by it, and making no use
of it in any of his labours ; and then one should
maintain that this useless, and idle, and unem-
ployed tool was superior in nature and value to
that which the artisan employed in his work, and
by means of which he acquired his reputation.
Such a man, if any such were found, would justly
be regarded as imbecile, and not in his right
mind. And so should those be judged of who
speak of themselves as being spiritual and supe-
rior, and of the Creator as possessed of an animal
nature, and maintain that for this reason they
will ascend on high, and penetrate within the
Pleroma to their own husbands (for, according
to their own statements, they are themselves
feminine), but that God [the Creator] is of an
inferior nature, and therefore remains in the in-
termediate place, while all the time they bring
forward no proofs of these assertions : for the
better man is shown by his works, and all works
have been accomplished by the Creator ; but
they, having nothing worthy of reason to point
to as having been produced by themselves, are

■ The punctuation is here doubtful. With Massuet and Stierea
we expunge " ve! " from the text.

IREN^US AGAINST HERESIES.

405

labouring under the greatest and most incurable
madness.

6. If, however, they labour to maintain that,
while all material things, such as the heaven, and
the whole world which exists below it, were in-
deed formed by the Demiurge, yet all things of
a more spiritual nature than these, — those,
namely, which are above the heavens, such as
Principalities, Powers, Angels, Archangels, Domi-
nations, Virtues, — were produced by a spiritual
process of birth (which they declare themselves
to be), then, in the first place, we prove from
the authoritative Scriptures ' that all the things
which have been mentioned, visible and invisible,
have been made by one God. For these men
are not more to be depended on than the Scrip-
tures ; nor ought we to give up the declarations
of the Lord, Moses, and the rest of the prophets,
who have proclaimed the truth, and give credit
to them, who do indeed utter nothing of a sensi-
ble nature, but rave about untenable opinions.
And, in the next place, if those things which are
above the heavens were really made through
their instrumentality, then let them inform us
what is the nature of things invisible, recount the
number of the Angels, and the ranks of the Arch-
angels, reveal the mysteries of the Thrones, and
teach us the differences between the Domina-
tions, Principalities, Powers, and Virtues. But
they can say nothing respecting them ; therefore
these beings were not made by them. If, on
the other hand, these were made by the Creator,
as was really the case, and are of a spiritual and
holy character, then it follows that He who
produced spiritual beings is not Himself of an
animal nature, and thus their fearful system of
blasphemy is overthrown.

7. For tliat there are spiritual creatures in the
heavens, all the Scriptures loudly proclaim ; and
Paul expressly testifies that there are spiritual
things when he declares that he was caught up
into the third heaven, ^ and again, that he was
carried away to paradise, and heard unspeakable
words which it is not lawful for a man to utter.
But what did that profit him, either his entrance
into paradise or his assumption into the third
heaven, since all these things are still but under
the power of the Demiurge, if, as some venture
to maintain, he had already begun ^ to be a spec-
tator and a hearer of those mysteries which are
affirmed to be above the Demiurge ? For if it is
true that he was becoming acquainted with that
order of things which is above the Demiurge, he
would by no means have remained in the regions
of the Demiurge, and that so as not even thor-
oughly to explore even these (for, according to

' Or, " the Scriptures of the Lord; " but the words " dominicis
scripturis" probably here represent the Greek Kvpiui' ypaifiuii', and
ire to be rendered a? above.

^ 2 Cor. xii. 2, 3, 4.

3 " Inciperet fieri; " perhaps for " futurus asset," was to be.

their manner of speaking, there still lay before
him four heavens,'* if he were to approach the
Demiurge, and thus behold the whole seven lying
beneath him) ; but he might have been admit-
ted, perhaps, into the intermediate place, that is,
into the presence of the Mother, that he might
receive instruction from her as to the things
within the Pleroma. For that inner man which
was in him, and spoke in him, as they say, though
invisible, could have attained not only to the third
heaven, but even as far as the presence of their
Mother. For if they maintain that they them-
selves, that is, their [inner] man, at once ascends
above the Demiurge, and departs to the Mother,
much more must this have occurred to the
[inner] man of the apostle ; for the Demiurge
would not have hindered him, being, as they
assert, himself already subject to the Saviour.
But if he had tried to hinder him, the effort
would have gone for nothing. For it is not
possible that he should prove stronger than
the providence of the Father, and that when the
inner man is said to be invisible even to the
Demiurge. But since he (Paul) has described
that assumption of himself up to the third heaven
as something great and pre-eminent, it cannot be
that these men ascend above the seventh heaven,
for they are certainly not superior to the apostle.
If they do maintain that they are more excellent
than he, let them prove themselves so by their
works, for they have never pretended to any-
thing like [what he describes as occurring to him-
self] . And for this reason he added, " Whether
in the body, or whether out of the body, God
knoweth," s that the body might neither be
thought to be a partaker in that vision,^ as if it
could have participated in those things which it
had seen and heard ; nor, again, that any one
should say that he was not carried higher on
account of the weight of the body ; but it is
therefore thus far permitted even without the
body to behold spiritual mysteries which are the
operations of God, who made the heavens and
the earth, and formed man, and placed him in
paradise, so that those should be spectators of
them who, like the apostle, have reached a high
degree of perfection in the love of God.

8. This Being, therefore, also made spiritual
things, of which, as far as to the third heaven,
the apostle was made a spectator, and heard un-

4 "Quartum coelum; " there still being, according to their theory
of seven heavens, a fourth beyond that to which St. Paul had pene-
trated.

5 2 Cor. xii. 3, defectively quoted.

6 This is an exceedingly obscure and difficult sentence. Orabe
and some of the later editors read, " uti neque 7w>i corpus," thus
making Irenseus affirm that the body did participate in the vision.
But Massiiet contends strenuously that this is contrary to the author's
purpose, as wishing to maintain, against a possible exception of the
Valentinians, that Paul then witnessed spiritual realities, and by
omitting this " non " before " corpus," makes Irena;us deny that the
body was a partaker in the vision. The point can only be doubtfully
decided, but Massuet's ingenious note inclines us to his side of th»
question.

4o6

IREN^US AGAINST HERESIES.

speakable words which it is not possible for a
man to utter, inasmuch as they are spiritual ; and
He Himself bestows ' [gifts] on the worthy as
inclination prompts Him, for paradise is His ;
and He is truly the Spirit of God, and not an
animal Demiurge, otherwise He should never
have created spiritual things. But if He really
is of an animal nature, then let them inform us
by whom spiritual things were made. They have
no proof which they can give that this was done
by means of the travail of their Mother, which
they declare themselves to be. For, not to
speak of spiritual things, these men cannot cre-
ate even a fly, or a gnat, or any other small and
insignificant animal, without observing that law
by which from the beginning animals have^ been
and are naturally produced by God — through
the deposition of seed in those that are of -the
same species. Nor was anything formed by The
Mother alone ; [for] they say that this Demiurge
was produced by her, and that he was the Lord
(the author) of all creation. And they maintain
that he who is the Creator and Lord of all that
has been made is of an animal nature, while they
assert that they themselves are spiritual, — they
who are neither the authors nor lords of any one
work, not only of those things which are extra-
neous to them, but not even of their own bodies !
Moreover, these men, who call themselves spirit-
ual, and superior to the Creator, do often suffer
much bodily pain, sorely against their will.

9. Justly, therefore, do we convict them of
having departed far and wide from the truth.
For if the Saviour formed the things which have
been made, by means of him (the Demiurge),
he is proved in that case not to be inferior but
superior to them, since he is found to have been
the former even of themselves ; for they, too,
have a place among created things. How, then,
can it be argued that these men indeed are spirit-
ual, but that he by whom they were created is of
an animal nature? Or, again, if (which is in-
deed the only true supposition, as I have shown
by numerous arguments of the very clearest na-
ture) He (the Creator) made all things freely,
and by His own power, and arranged and finished
them, and His will is the substance - of all things,
then He is discovered to be the one only God
who created all things, who alone is Omnipotent,
and who is the only Father founding and form-
ing all things, visible and invisible, such as may
be perceived by our senses and such as cannot,
heavenly and earthly, " by the word of His
power ; " ^ and He has fitted and arranged all
things by His wisdom, while He contains all things,
but He Himself can be contained by no one :

' " Praestat dignis: " here a very ambiguous expression.

* That is, as Massuet notes, all things derive not only their exist-
ence, but their qualities, from His will. Harvey proposes to read
causa instead of substantia, but the change seems needless.

i Heb. i. J.

He is the Former, He the Builder, He the Dis-
coverer, He the Creator, He the Lord of all;
and there is no one besides Him, or above Him.
neither has He any mother, as they falsely as-
cribe to Him ; nor is there a second God, as Mar-
cion has imagined ; nor is there a Pleroma of
thirty ^ons, which has been shown a vain sup-
position ; nor is there any such being as Bythu3
or Proarche ; nor are there a series of heavens j
nor is there a virginal light,'' nor an unnameable
.^on, nor, in fact, any one of those things which
are madly dreamt of by these, and by all the
heretics. But there is one only God, the Crea-
tor— He who is above every Principality, and
Power, and Dominion, and Virtue : He is Father,
He is God, He the Founder, He the Maker, He
the Creator, who made those things by Himself,
that is, through His Word and His \\^isdom —
heaven and earth, and the seas, and all things that
are in them : He is just ; He is good ; He it is
who formed man, who planted paradise, who
made the world, who gave rise to the flood,
who saved Noah ; He is the God of .\braham,
and the God of Isaac, and the God of Jacob, the
God of the living : He it is whom the law pro-
claims, whom the prophets preach, whom Christ
reveals, whom the apostles make known 5 to us,
and in whom the Church believes. He is the
Father of our Lord Jesus Christ : through His
Word, who is His Son, through Him He is re-
vealed and manifested to all to whom He is
revealed ; for those [only] know Him to whom
the Son has revealed Him. But the Son, eter-
nally co-existing with the Father, from of old,
yea, from the beginning, always reveals the
Father to Angels, Archangels, Powers, Virtues,
and all to whom He wills that God should be
revealed.

CHAP. XXXI. RECAPITULATION AND APPLICATION

OF THE FOREGOING ARGUMENTS.

I. Those, then, who are of the school of Val-
entinus being overthrown, the whole multitude
of heretics are, in fact, also subverted. For all
the arguments I have advanced against their Ple-
roma, and with respect to those things which are
beyond it, showing how the Father of all is shut
up and circumscribed by that which is beyond
Him (if, indeed, there be anything beyond Him),
and how there is an absolute necessity [on their
theory] to conceive of many Fathers, and many
Pleromas, and many creations of worlds, begin
ning with one set and ending with another, as
existing on every side ; and that all [the beings
referred to] continue in their own domains, and
do not curiously intermeddle with others, since,
indeed, no common interest nor any fellowship
exists between them ; and that there is no other

* That is, Barhelcs: comp. i. 29, i.
5 " Tradunt;" literally, hand down.

IREN^US AGAINST HERESIES.

407

God of all, but that that name belongs only to
the Almighty ; — [all these arguments, I say,]
will in like manner apply against those who are
of the school of Marcion, and Simon, and Me-
nander, or whatever others there may be who,
like them, cut off that creation with which we
are connected from the Father. The arguments,
again, which I have employed against those who
maintain that the Father of all no doubt contains
all things, but that the creation to which we be-
long was not formed by Him, but by a certain
other power, or by angels having no knowledge
of the Propator, who is surrounded as a centre
by the immense extent of the universe, just as
a stain is by the [surrounding] cloak ; when I
showed that it is not a probable supposition that
any other being than the Father of all formed
that creation to which we belong, — these same
arguments will apply against the followers of
Saturninus, Basilides, Carpocrates, and the rest
of the Gnostics, who express similar opinions.
Those statements, again, which have been made
with respect to the emanations, and the ^ons,
and the [supposed state of] degeneracy, and
the inconstant character of their Mother, equally
overthrow BasiHdes, and all who are falsely
styled Gnostics, who do, in fact, just repeat the
same views under different names, but do, to a
greater extent than the former,' transfer those
things which lie outside ^ of the truth to the sys-
tem of their own doctrine. And the remarks I
have made respecting numbers will also apply
against all those who misappropriate things be-
longing to the truth for the support of a system
of this kind. And all that has been said respect-
ing the Creator (Demiurge) to show that he
alone is God and Father of all, and whatever
remarks may yet be made in the following books,
I apply against the heretics at large. The more
moderate and reasonable among them thou wilt
convert and convince, so as to lead them no
longer to blaspheme their Creator, and Maker,
and Sustainer, and Lord, nor to ascribe His
origin to defect and ignorance ; but the fierce,
and terrible, and irrational [among them] thou
wilt drive far from thee, that you may no longer
have to endure their idle loquaciousness.

2. Moreover, those also will be thus confuted
who belong to Simon and Carpocrates, and if
there be any others who are said to perform
miracles — who do not perform what they do
either through the power of God, or in connec-
tion with the truth, nor for the well-being of
men, but for the sake of destroying and mis-
leading mankind, by means of magical decep-
tions, and with universal deceit, thus entailing

' Qui, though here found in all the MSS., seems to have been
rightly expunged by the editors.

^ The reference probably is to opinions and theories of the
heathen.

greater harm than good on those who believe
them, with respect to the point on which they
lead them astray. For they can neither confer
sight on the blind, nor hearing on the deaf, nor
chase away all sorts of demons — [none, in-
deed,] except those that are sent into others by
themselves, if they can even do so much as this.
Nor can they cure the weak, or the lame, or the
paralytic, or those who are distressed in any
other part of the body, as has often been done
in regard to bodily infirmity. Nor can they
furnish effective remedies for those external
accidents which may occur. And so far are they
from being able to raise the dead, as the Lord
raised them, and the apostles did by means of
prayer, and as has been frequently done in the
brotherhood on account of some necessity — the
entire Church in that particular locality entreat-
ing [the boon] with much fasting and prayer,
the spirit of the dead man has returned, and he
has been bestowed in answer to the prayers of
the saints — that they do not even believe this
can be possibly be done, [and hold] that the
resurrection from the dead^ is simply an ac-
quaintance with that truth which they proclaim.
3. Since, therefore, there exist among them
error and misleading influences, and magical
illusions are impiously wrought in the sight of
men ; but in the Church, sympathy, and com-
passion, and stedfastness, and truth, for the aid
and encouragement of mankind, are not only
displayed ■♦ without fee or reward, but we our-
selves lay out for the benefit of others our own
means ; and inasmuch as those who are cured
very frequently do not possess the things which
they require, they receive them from us ; —
[since such is the case,] these men are in this
way undoubtedly proved to be utter aliens from
the divine nature, the beneficence of God, and
all spiritual excellence. But they are altogether
full of deceit of every kind, apostate inspiration,
demoniacal working, and the phantasms of idol-
atry, and are in reality the predecessors of that
dragon 5 who, by means of a deception of the
same kind, will with his tail cause a third part of
the stars to fall from their place, and will cast
them down to the earth. It behoves us to flee
from them as we would from him ; and the
greater the display with which they are said to
perform [their marvels], the more carefully
should we watch them, as having been endowed
with a greater spirit of wickedness. If any one
will consider the prophecy referred to, and the
daily practices of these men, he will find that

3 Comp. 2 Tim. ii. 17, 18. [On the sub-apostolic age and this
subject of miracles, Newman, in spite of his sophistical argumentation,
may well be consulted for his references, etc. Translation 0/ the
Abbe Fleury.p. x\. Oxford, 1842.]

* " Perficiatur: " it is difficult here to give a fitting translation of
this word. Some prefer to read " impertiatur."

S Rev. xii. 14.

4o8

IREN^US AGAINST HERESIES.

their manner of acting is one and the same with
the demons.

CHAP. XXXII. — FURTHER EXPOSURE OF THE WICKED
AND BL.A.SPHEMOUS DOCTRINES OF THE HERETICS.

I. Moreover, this imi)ious opinion of theirs
with respect to actions — namely, that it is in-
cumbent on them to have experience of all
kinds of deeds, even the most abominable — is
refuted by the teaching of the Lord, with whom
not only is the adulterer rejected, but also the
man who desires to commit adultery ; ' and not
only is the actual murderer held guilty of having
killed another to his own damnation, but the
man also who is angry with his brother without
a cause : who commanded [His disciples] not
only not to hate men, but also to love their
enemies ; and enjoined them not only not to
swear falsely, but not even to swear at all ; and
not only not to speak evil of their neighbours,
but not even to style any one " Raca " and
" fool ; " [declaring] that otherwise they were
in danger of hell-fire ; and not only not to strike,
but even, when themselves struck, to present the
other cheek [to those that maltreated them] ;
and not only not to refuse to give up the prop-
erty of others, but even if their own were taken
away, not to demand it back again from those
that took it ; and not only not to injure their
neighbours, nor to do them any evil, but also,
when themselves wickedly dealt with, to be
long-suffering, and to show kindness towards
those [that injured them] , and to pray for them,
that by means of repentance they might be saved
— so that we should in no respect imitate the
arrogance, lust, and pride of others. Since,
therefore. He whom these men boast of as their
Master, and of whom they affirm that He had a
soul greatly better and more highly toned than
others, did indeed, with much earnestness, com-
mand certain things to be done as being good
and excellent, and certain things to be abstained
from not only in their actual perpetration, but
even in the thoughts which lead to their per-
formance, as being wicked, pernicious, and
abominable, — how then can they escape being
])ut to confusion, when they affirm that such a
Master was more highly toned [in spirit] and
better than others, and yet manifestly give in-
struction of a kind utterly opposed to His teach-
ing? And, again, if there were really no such
thing as good and evil, but certain things were
deemed righteous, and certain others unright-
eous, in human opinion only, He never would
have expressed Himself thus in His teaching :
" The righteous shall shine forth as the sun in
the kingdom of their Father ; " ' but He shall
send the unrighteous, and those who do not

' Matt. V. 21, etc.
' Matt. xiii. 43.

the works of righteousness, " into everlasting fire,
where their worm shall not die, and the fire shall
not be quenched." ^

2. When they further maintain that it is in-
cumbent on them to have experience of every
kind^ of work and conduct, so that, if it be
possible, accomplishing all during one manifes-
tation in this life, they may [at once] pass over
to the state of perfection, they are, by no chance,
found striving to do those things which wait
upon virtue, and are laborious, glorious, and
skilful,5 which also are approved universally as
being good. For if it be necessary to go
through every work and every kind of operation,
they ought, in the first place, to learn all the
arts : all of them, [I say,] whether referring to
theory or practice, whether they be acquired by
self-denial, or are mastered through means of
labour, exercise, and perseverance ; as, for ex-
ample, every kind of music, arithmetic, geom-
etry, astronomy, and all such as are occupied
with intellectual pursuits : then, again, the whole
study of medicine, and the knowledge of plants,
so as to become acquainted with those which are
prepared for the health of man ; the art of
painting and sculpture, brass and marble work,
and the kindred arts : moreover, [they have to
study] every kind of country labour, the veteri-
nary art, pastoral occupations, the various kinds
of skilled labour, which are said to pervade the
whole circle of [human] exertion ; those, again,
connected with a maritime life, gymnastic exer-
cises, hunting, military and kingly pursuits, and
as many others as may exist, of which, with the
utmost labour, they could not learn the tenth,
or even the thousandth part, in the whole course
of their lives. The fact indeed is, that they
endeavour to learn none of these, although they
maintain that it is incumbent on them to have
experience of every kind of work ; but, turning
aside to voluptuousness, and lust, and abomina-
ble actions, they stand self-condemned when
they are tried by their own doctrine. For, since
they are destitute of all those [virtues] which
have been mentioned, they will [of necessity]
pass into the destruction of fire. These men,
while they boast of Jesus as being their Master,
do in fact emulate the philosophy of Epicurus
and the indifference of the Cynics, [calling Jesus
their Master,] who not only turned His disciples
away from evil deeds, but even from [wicked]
words and thoughts, as I have already shown.

3. Again, while they assert that they possess
souls from the same sphere as Jesus, and that
they are like to Him, sometimes even maintain-
ing that they are superior ; while [they affirm
that they were] produced, like Him, for the

3 Matt. XXV. 41 ; Mark ix. 44.
* Comp. i. 25, 4.
t " Artificial.a."

IREN^US AGAINST HERESIES.

409

performance of works tending to the benefit and
establishment of mankind, they are found doing
nothing of the same or a Hke kind [with His
actions], nor what can in any respect be brought
into comparison with them. And if they have
in truth accompHshed anything [remarkable] by
means of magic, they strive [in this way] deceit-
fully to lead foolish people astray, since they
confer no real benefit or blessing on those over
whom they declare that they exert] supernat-
ural] power ; but, bringing forward mere boys '
[as the subjects on whom they practise], and
deceiving their sight, while they exhibit phan-
tasms that instantly cease, and do not endure
even a moment of time,^ they are proved to be
like, not Jesus our Lord, but Simon the magi-
cian. It is certain,^ too, from the fact that the
Lord rose from the dead on the third day, and
manifested Himself to His disciples, and was in
their sight received up into heaven, that, inas-
much as these men die, and do not rise again,
nor manifest themselves to any, they are proved
as possessing souls in no respect similar to that
of Jesus.

4. If, however, they maintain that the Lord,
too, performed such works simply in appearance,
we shall refer them to the prophetical writings,
and prove from these both that all things were
thus'* predicted regarding Him, and did take
place undoubtedly, and that He is the only Son
of God. Wherefore, also, those who are in truth
His disciples, receiving grace from Him, do in
His name perform [miracles], so as to promote
the welfare of other men, according to the gift
which each one has received from Him. For
some do certainly and truly drive out devils, so
that those who have thus been cleansed from
evil spirits frequently both believe [in Christ],
and join themselves to the Church. Others
have foreknowledge of things to come : they see
visions, and utter prophetic expressions. Others
still, heal the sick by laying their hands upon
them, and they are made whole. Yea, more-
over, as I have said, the dead even have been
raised up, and remained 5 among us for many
years. And what shall I more say? It is not
possible to name the number of the gifts which
the Church, [scattered] throughout the whole
world, has received from God, in the name of

' " Purees investes," boys that have not yet reached the ag^ of
puberty. -i.'

2 The text has "stillicidio temporis," literally "a drofi 'oi time
{oTaytirj xp°^°^) j but the original text was perhaps iTTi.yii.fi xpovov,
" a moment of time." With either reading the meaning is the
same.

3 Some have deemed the words "firmum esse" an interpolation.
■* That is, as being done in reality, and not in appearance.

5 Harvey here notes : " The reader will not fail to remark this
highly interesting testimony, that the divine xa.f>i.au.n.7cx. bestowed
upon the infant Church were not wholly extinct in the days of Irena;us.
Possibly the venerable Father is speaking from his own personal recol-
lection of some who had been raised from the dead, and had continued
for a time living witnesses of the efficacy of Christian faith." [See
cap. xxxi., supra.\

Jesus Christ, who was crucified under Pontius
Pilate, and which she exerts day by day for the
benefit of the Gentiles, neither practising decep-
tion upon any, nor taking any reward^ from
them [on account of such miraculous interposi-
tions]. For as she has received freely 7 from
God, freely also does she minister [to others].

5. Nor does she perform anything by means
of angelic invocations,^ or by incantations, or by
any other wicked curious art ; but, directing
her prayers to the Lord, who made all things,
in a pure, sincere, and straightforward spirit,
and calling upon the name of our Lord Jesus
Christ, she has been accustomed to work ^ mira-
cles for the advantage of mankind, and not to
lead them into error. If, therefore, the name of
our Lord Jesus Christ even now confers benefits
[upon men], and cures thoroughly and effect-
ively all who anywhere believe on Him, but not
that of Simon, or Menander, or Carpocrates, or
of any other man whatever, it is manifest that,
when He was made man. He held fellowship
with His own creation, and '° did all things truly
through the power of God, according to the will
of the Father of all, as the prophets had foretold.
But what these things were, shall be described
in dealing with the proofs to be found in the
prophetical writings.

CHAP. XXXIII. ABSURDITY OF THE DOCTRINE OF

THE TRANSMIGRATION OF SOULS.

I. We may subvert their doctrine as to trans-
migration from body to body by this fact, that
souls remember nothing whatever of the events
which took place in their previous states of
existence. For if they were sent forth with
this object, that they should have experience of
every kind of action, they must of necessity re-
tain a remembrance of those things which have
been previously accomplished, that they might
fill up those in which they were still deficient,
and not by always hovering, without intermis-
sion, round the same pursuits, spend their labour
wretchedly in vain (for the mere union of a
body [with a soul] could not altogether extin-
guish the memory and contemplation of those
things which had formerly been experienced "),
and especially as they came [into the world] for
this very purpose. For as, when the body is
asleep a-pd at rest, whatever things the soul sees
by herself, and does in a vision, recollecting

^ Comp. Acts viii. 9, 18.

7 Matt. X. 8.

8 Grabe contends that these words imply that no invocations ol
angels, good or bad, were practised in the piimitive Church. Mas-
suet, on the other hand, maintains that the words of Irena;us are
plainly to be restricted to evil spirits, and have no bearing on the
general question of angelic invocation.

9 We follow the common reading, "perfecit; " but one MS. has
" perficit," works, which suits the context better.

'° We insert "et," in accordance with Grabe's suggestion.

" Harvey thinks that this parenthesis has fallen out of its proper
place, and would insert it immediately after the openmg period of the
chapter.

410

IRENiEUS AGAINST HERESIES.

many of these, she also communicates them to
the body ; and as it hapj)ens that, when one
awakes, perhaps after a long time, he relates
what he saw in a dream, so also would he un-
doubtedly remember those things which he did
before he came into this particular body. For
if that which is seen only for a very brief space
of time, or has been conceived of simply in a
phantasm, and by the soul alone, through means
of a dream, is remembered after she has mingled
again with the body, and been dispersed through
all the members, much more would she remem-
ber those things in connection with which she
stayed during so long a time, even throughout
the whole period of a bypast life.

2. With reference to these objections, Plato,
that ancient Athenian, who also was the first ' to
introduce this opinion, when he could not set
them aside, invented the [notion of] a cup of
oblivion, imagining that in this way he would
escape this sort of difficulty. He attempted no
kind of proof [of his supposition], but simply
replied dogmatically [to the objection in ques-
tion], that when souls enter into this life, they
are caused to drink of oblivion by that demon
who watches their entrance [into the world],
before they effect an entrance into the bodies
[assigned them]. It escaped him, that [by
speaking thus] he fell into another greater per-
plexity. For if the cup of oblivion, after it has
been drunk, can obliterate the memory of all
the deeds that have been done, how, O Plato,
dost thou obtain the knowledge of this fact
(since thy soul is now in the body), that, before
it entered into the body, it was made to drink
by the demon a drug which caused oblivion?
For if thou hast a remembrance of the demon,
and the cup, and the entrance [into life], thou
oughtest also to be acquainted with other things ;
but if, on the other hand, thou art ignorant of
them, then there is no truth in the story of the
demon, nor in the cup of oblivion prepared with
art.

3. In opposition, again, to those who affirm
that the body itself is the drug of oblivion, this
observation may be made : How, then, does it
come to pass, that whatsoever the soul sees by
her own instrumentality, both in dreams and by
reflection or earnest mental exertion, while the
body is passive, she remembers, and reports to
her neighbours? But, again, if the body itself
were [the cause of] oblivion, then the soul, as
existing in the body, could not remember even
those things which were perceived long ago
either by means of the eyes or the ears ; but, as
soon as the eye was turned from the things

• It is a mistake of Irenxus to say that the doctrine of metempsy-
chosis originated with Plato: it was first publicly taught by Pythago-
ps, who learned it from the Egyptians. Comp. Clem. Alex., Strom.,
i. 15: Herodot., ii. 123.

looked at, the memory of them also would un-
doubtedly be destroyed. For the soul, as exist-
ing in the very [cause of] oblivion, could have
no knowledge of anything else than that only
which it saw at the present moment. How, too,
could it become acquainted with divine things,
and retain a remembrance of them while existing
in the body, since, as they maintain, the body
itself is [the cause of] oblivion? But the
prophets also, when they were upon the earth,
remembered likewise, on their returning to their
ordinary state of mind,^ whatever things they
spiritually saw or heard in visions of heavenly
objects, and related them to others. The body,
therefore, does not cause the soul to forget
those things which have been spiritually wit-
nessed ; but the soul teaches the body, and
shares with it the spiritual vision which it has
enjoyed.

4. For the body is not possessed of greater
power than the soul, since indeed the former is
inspired, and vivified, and increased, and held
together by the latter ; but the soul possesses ^
and rules over the body. It is doubtless retarded
in its velocity, just in the exact proportion in
which the body shares in its motion ; but it
never loses the knowledge which properly belongs
to it. For the body may be compared to an in-
strument ; but the soul is possessed of the reason
of an artist. As, therefore, the artist finds the
idea of a work to spring up rapidly in his mind,
but can only carry it out slowly by means of an in-
strument, owing to the want of perfect pliability
in the matter acted upon, and thus the rapidity
of his mental operation, being blended with the
slow action of the instrument, gives rise to a
moderate kind of movement [towards the end
contemplated] ; so also the soul, by being mixed
up with the body belonging to it, is in a certain
measure impeded, its rapidity being blended with
the body's slowness. Yet it does not lose alto-
gether its own peculiar powers ; but while, as it
were, sharing life with the body, it does not itself
cease to live. Thus, too, while communicating
other things to the body, it neither loses the
knowledge of them, nor the memory of those
things which have been witnessed.

5. If, therefore, the soul remembers nothing*
of what took place in a former state of existence,
but has a perception of those things which are
here, it follows that she never existed in other
bodies, nor did things of which she has no knowl-
edge, nor [once] knew things which she can-
not [now mentally] contemplate. But, as each
one of us receives his body through the skilful

* " In hominem conversi," literally, " returning into man."

^ " Possidet." Massuet supposes this word to represent Kv/nevti,
" rules over, " and Stieren Kparvvti, governs ; while Harvey thinlci
the whole clause corresponds to Kpartl xai KVftitvti roi) (r«/iaTOt<
which we have rendered as above.

* Literally, nent 0/ things /ast.

IREN^US AGAINST HERESIES.

411

working of God, so does he also possess his soul.
For God is not so poor or destitute in resources,
that He cannot confer its own proper soul on
each individual body, even as He gives it also its
special character. And therefore, when the num-
ber [fixed upon] is completed, [that number]
which He had predetermined in His own counsel,
all those who have been enrolled for life [eternal]
shall rise again, having their own bodies, and
having also their own souls, and their own spirits,
in which they had pleased God. Those, on the
other hand, who are worthy of punishment, shall
go away into it, they too having their own souls,
and their own bodies, in which they stood apart
from the grace of God. Both classes shall
then cease from any longer begetting and being
begotten, from marrying and being given in mar-
riage ; so that the number of mankind, corre-
sponding to the fore-ordination of God, being
completed, may fully reahze the scheme formed
by the Father."

CHAP. XXXIV. SOULS CAN BE RECOGNISED IN THE

SEPARATE STATE, AND ARE IMMORTAL ALTHOUGH
THEY ONCE HAD A BEGINNING.

I. The Lord has taught with very great ful-
ness, that souls not only continue to exist, not
by passing from body to body, but that they
preserve the same form ^ [in their separate state]
as the body had to which they were adapted, and
that they remember the deeds which they did in
this state of existence, and from which they have
now ceased, — in that narrative which is recorded
respecting the rich man and that Lazarus who
found repose in the bosom of Abraham. In
this account He states ^ that Dives knew Lazarus
after death, and Abraham in like manner, and
that each one of these persons continued in his
own proper position, and that [Dives] requested
Lazarus to be sent to relieve him — [Lazarus],
on whom he did not [formerly] bestow even the
crumbs [which fell] from his table. [He tells
us] also of the answer given by Abraham, who
was acquainted not only with what respected
himself, but Dives also, and who enjoined those
who did not wish to come into that place of tor-
ment to believe Moses and the prophets, and to
receive "* the preaching of Him who was 5 to rise
again from the dead. By these things, then, it
is plainly declared that souls continue to exist,

* The Latin text is here very confused, but the Greek original of
the greater part of this section has happily been preserved. [This
Father here anticipates in outline many ideas which St. Augustine
afterwards corrected and elaborated.]

2 Grabe refers to TenuWiaji, De A m'ma , ch. vii., as making a
similiar statement. Massuet, on the other hand, denies that Irenaeus
here expresses an opinion like that of Tertullian in the passage re-
ferred to, and thinks that the special form (character) mentioned is
to be understood as simply denoting individual spiritual properties.
But his remarks are not satisfactory.

i Luke xvi. 19, etc.

* With Massuet and Stieren, we here supply esse.

5 Some read resurgeret, and others resurrexerit ; we aeem the
former reading preferable.

that they do not pass from body to body, that
they possess the form of a man, so that they may
be recognised, and retain the memory of things
in this world ; moreover, that the gift of prophecy
was possessed by Abraham, and that each class
[of souls] receives a habitation such as it has
deserved, even before the judgment.

2. But if any persons at this point maintain
that those souls, which only began a little while
ago to exist, cannot endure for any length of
time ; but that they must, on the one hand, either
be unborn, in order that they may be immortal,
or if they have had a beginning in the way of
generation, that they should die with the body it-
self— let them learn that God alone, who is Lord
of all, is without beginning and without end, being
truly and for ever the same, and always remain-
ing the same unchangeable Being. But all things
which proceed from Him, whatsoever have been
made, and are made, do indeed receive their own
beginning of generation, and on this account are
inferior to Him who formed them, inasmuch as
they are not unbegotten. Nevertheless they en-
dure, and extend their existence into a long series
of ages in accordance with the will of God their
Creator ; so that He grants them that they should
be thus formed at the beginning, and that they
should so exist afterwards.

3. For as the heaven which is above us, the
firmament, the sun, the moon, the rest of the
stars, and all their grandeur, although they had no
previous existence, were called into being, and
continue throughout a long course of time ac-
cording to the will of God, so also any one who
thinks thus respecting souls and spirits, and, in
fact, respecting all created things, will not by any
means go far astray, inasmuch as all things that
have been made had a beginning when they were
formed, but endure as long as God wills that
they should have an existence and continuance.
The prophetic Spirit bears testimony to these
opinions, when He declares, " For He spake, and
they were made ; He commanded, and they were
created : He hath established them for ever, yea,
for ever and ever." ^ And again, He thus speaks
respecting the salvation of man : " He asked life
of Thee, and Thou gavest him length of days for
ever and ever ; " ^ indicating that it is the Father
of all who imparts continuance for ever and ever
on those who are saved. For life does not arise
from us, nor from our own nature ; but it is be-
stowed according to the grace of God. And
therefore he who shall preserve the life bestowed
upon him, and give thanks to Him who imparted
it, shall receive also length of days for ever and
ever. But he who shall reject it, and prove him-
self ungrateful to his Maker, inasmuch as he has
been created, and has not recognised Him who

6 Ps^ cxlviii. 5, 6.

7 Ps. xxi. 4.

412

IREN^US AGAINST HERESIES.

bestowed [the gift upon him], deprives himself
of [the privilege of] continuance for ever and
ever.' And, for this reason, the Lord declared to
those who showed themselves ungrateful towards
Him : " If ye have not been faithful in that which
is little, who will give you that which is great? " ^
indicating that those who, in this brief temporal
life, have shown themselves ungrateful to Him
who bestowed it, shall justly not receive from
Him length of days for ever and ever.

4. But as the animal body is certainly not
itself the soul, yet has fellowship with the soul
as long as God pleases ; so the soul herself is
not life,3 but partakes in that life bestowed upon
her by God. Wherefore also the prophetic word
declares of the first-formed man, " He became a
living soul,"'' teaching us that by the participation
of life the soul became alive ; so that the soul,
and the life which it possesses, must be under-
stood as being separate existences. When God
therefore bestows life and perpetual duration, it
comes to pass that even souls which did not pre-
viously exist should henceforth endure [for ever],
since God has both willed that they should exist,
and should continue in existence. For the will
of God ought to govern and rule in all things,
while all other things give way to Him, are in
subjection, and devoted to His service. Thus
far, then, let me speak concerning the creation
and the continued duration of the soul.

CHAP. XXXV. — REFUTATION OF BASILIDES, AND
OF THE OPINION THAT THE PROPHETS UTTERED
THEIR PREDICTIONS UNDER THE INSPIRATION OF
DIFFERENT GODS.

I. Moreover, in addition to what has been
said, Basilides himself will, according to his own
principles, find it necessary to maintain not
only that there are three hundred and sixty-five
heavens made in succession by one another, but
that an immense and innumerable multitude of
heavens have always been in the process of being
made, and are being made, and will continue to
be made, so that the formation of heavens of
this kind can never cease. For if from the efflux 5
of the first heaven the second was made after its
likeness, and the third after the likeness of the
second, and so on with all the remaining subse-
(juent ones, then it follows, as a matter of neces-
sity, that from the efflux of our heaven, which
he indeed terms the last, another be formed like
to it, and from that again a third ; and thus there
can never cease, either the process of efflux from

' As Massuet observes, this statement is to be understood in har-
mony with the repeated assertion of Ircnaeus that the wicked will
exist in misery for ever. It refers not to annihilation, but to depriva-
tion of happiness.

' Luke xvi. ii, quoted loosely from memory. Grabe, however,
thinks they are cited from the apocryphal Gospel according to the
Egyptians.

3 Comp. Justin Martyr, Dial. c. Tryph., ch. vi.

■♦ Gen. ii. 7.

i Kx liejlujcu, corresponding to ff a.iTopltoia<; in the Greek.

those heavens which have been already made,
or the manufacture of [new] heavens, but the
operation must go on ad infinitum, and give rise
to a number of heavens which will be altogether
indefinite.

2. The remainder of those who are falsely
termed Gnostics, and who maintain that the
prophets uttered their prophecies under the
inspiration of different gods, will be easily over-
thrown by this fact, that all the prophets pro-
claimed one God and Lord, and that the very
Maker of heaven and earth, and of all things
which are therein ; while they moreover an-
nounced the advent of His Son, as I shall dem-
onstrate from the Scriptures themselves, in the
books which follow.

3. If, however, any object that, in the Hebrew
language, diverse expressions [to represent God]
occur in the Scriptures, such as Sabaoth, Eloe,
Adonai, and all other such terms, striving to
prove from these that there are different powers
and gods, let them learn that all expressions of
this kind are but announcements and appella-
tions of one and the same Being. For the term
Eio'e in the Jewish language denotes Go^, while
Eldei?n ^ and Eloeuth in the Hebrew language
signify " that which contains all.''' As to the
appellation Adonai, sometimes it denotes what
is nameable'' and adtnirabk ; but at other times,
when the letter Daleth in it is doubled, and the
word receives an initial ^ guttural sound — thus
Addonai — [it signifies], " One who bounds and
separates the land from the water," so that the
water should not subsequently ^ submerge the
land. In hke manner also, Sabaoth,^° when it
is spelled by a Greek Omega in the last syllable
[Sabaoth], denotes " a voluntary agent ; " but
when it is spelled with a Greek Omicron — as,
for instance, Sabaoth — it expresses " the first
heaven''' In the same way, too, the word Jadth,^^
when the last syllable is made long and aspirated,

*> Elote here occurs in the Latin text, but Harvey supposes that the
Greek had been 'EAu»€i>. He also remarks that Eloeuth (mri/K)

T v:

is the rabbinical abstract term, Godhead.

' All that can be remarked on this is, that the Jews substituted
the term Adonai ("JIX) for the name Jehovah, as often as the

latter occurred in the sacred text. The former might therefore be
styled nameable.

8 The Latin text is, " aliquando autem duplicata litera delta cum
aspiratione," and Harvey supposes that the doubling of the Daleth
would give " to the scarcely articulate X a more decidedly guttural
character; " but the sense is extremely doubtful.

9 Instead of " nee posteaquam insurgere," Feuardent and Massiiet
read " ne possit insurgere," and include the clause in the definition
of Addonai.

'° The author is here utterly mistaken, and, notwithstanding Har-
vey's earnest claim for him of a knowledge of Hebrew, seems clearly
to betray his ignorance of that language. The term .Sabaoth is never
written with an Omicron, either in the LXX. or by the Greek Fathers,
but always with an Omega (Sn^ouJS). Although Harvey remarks
in his preface, that " it is hoped the Hebrew attainments of Irena;us
will no longer be denied," there appears enough, in the et>'mologies
and explanations of Hebrew terms given in this chapter by the
venerable Father, to prevent such a conclusion; and Massuet's obser-
vation on the passage seems not improbable, when he says, " .Sciolus
quispiam Irenaeo nostro, in Hebraicis haud satis perito, hie fucum
ecisse videtur."

" Probably corresponding to the Hebrew term Jehovah (DliT).

IRENvEUS AGAINST HERESIES.

413

denotes ^^ a predetentiined measure ; " but when
it is written shortly by the Greek letter Omicron,
namely ya^///, it signifies "one who puts evils to
flighty All the other expressions likewise bring
out I the title of one and the same Being ; as, for
example (in Enghsh^), The Lord of Powers, The
Father of all, God Almighty, The Most High,
The Creator, The Maker, and such like. These
are not the names and titles of a succession of
different beings, but of one and the same, by
means of which the one God and Father is re-
vealed, He who contains all things, and grants
to all the boon of existence.

4. Now, that the preaching of the apostles,
the authoritative teaching of the Lord, the an-
nouncements of the prophets, the dictated utter-
ances of the apostles,^ and the ministration of
the law — all of which praise one and the same
Being, the God and Father of all, and not many
diverse beings, nor one deriving his substance
from different gods or powers, but [declare] that
all things [were formed] by one and the same
Father (who nevertheless adapts [His works] to

' Literally, " belong to one and the same name."

^ " Secundum Latinttatem" in the text.

3 The words are " apostolorum dictatio," probably referring to
the letters of the apostles, as distinguished from their preaching
already mentioned.

the natures and tendencies of the materials dealt
with), things visible and invisible, and, in short,
all things that have been made [were created]
neither by angels, nor by any other power, but
by God alone, the Father — are all in harmony
with our statements, has, I think, been sufficiently
proved, while by these weighty arguments it has
been shown that there is but one God, the Maker
of all things. But that I may not be thought to
avoid that series of proofs which may be derived
from the Scriptures of the Lord (since, indeed,
these Scriptures do much more evidently and
clearly proclaim this very point), I shall, for the
benefit of those at least who do not bring a de-
praved mind to bear upon them, devote a special
book to the Scriptures referred to, which shall
fairly follow them out [and explain them] , and I
shall plainly set forth from these divine Scriptures
proofs to [satisfy] all the lovers of truth.-*

* This last sentence is vsry confused and ambiguous, and the
editors throw but little light upon it. We have endeavoured to trans-
late it according to the ordinary text and punctuation, but strongly
suspect interpolation and corruption. If we might venture to strike
out "has Scripturas," and connect "his tamen" with " praedicanti-
bus," abetter sense would be yielded, as follows : " But that I may not
be thought to avoid that series of proofs which may be derived from
the Scriptures of the Lord (since, indeed, these Scriptures do much
more evidently and clearly set forth this very point, to those at least
who do not bring a depraved mind to their consideration'), I shall
devote the particular book which follows to them, and shall," etc.

IREN^US AGAINST HERESIES.

BOOK III.

PREFACE.

Thou hvt indeed enjoined upon me, my very
dear friend, that I should bring to light the
Valentinian doctrines, concealed, as their vota-
ries imagine ; that I should exhibit their diversity,
and compose a treatise in refutation of them. I
therefore have undertaken — showing that they
spring from Simon, the father of all heretics —
to exhibit both their doctrines and successions,
and to set forth arguments against them all.
Wherefore, since the conviction of these men
and their exposure is in many points but one
work, I have sent unto thee [certain] books, of
which the first comprises the opinions of all these
men, and exhibits their customs, and the char-
acter of their behaviour. In the second, again,
their perverse teachings are cast down and over-
thrown, and, such as they really are, laid bare
and open to view. But in this, the third book,
I shall adduce proofs from the Scriptures, so
that I may come behind in nothing of what thou
hast enjoined ; yea, that over and above what
thou didst reckon upon, thou mayest receive
from me the means of combating and vanquish-
ing those who, in whatever manner, are propa-
gating falsehood. For the love of God, being
rich and ungrudging, confers upon the suppliant
more than he can ask from it. Call to mind,
then, the things which I have stated in the two
preceding books, and, taking these in connection
with them, thou shalt have from me a very copi-
ous refutation of all the heretics ; and faithfully
and strenuously shalt thou resist them in defence
of the only true and life-giving faith, which the
Church has received from the apostles and im-
parted to her sons. For the Lord of all gave
to His apostles the power of the Gospel, through
whom also we have known the tnith, that is, the
doctrine of the Son of God ; to whom also did
the Lord declare : " He that heareth you, heareth
Me ; and he that despiseth you, despiseth Me,
and Him that sent Me." '

' Luke X. t6.

CHAP. I. — THE APOSTLES DID NOT COMMENCE TO
PREACH THE GOSPEL, OR TO PLACE AN\'THING
ON RECORD, UNTIL THEY WERE ENDOWED WITH
THE GIFTS AND POWER OF THE HOLY SPIRIT.
THEY PREACHED ONE GOD ALONE, MAKER OF
HEAVEN AND EARTH.

1 . We have learned from none others the plan
of our salvation, than from those through whom
the Gospel has come down to us, which they did
at one time proclaim in public, and, at a later
period, by the will of God, handed down to us
in the Scriptures, to be the ground and pillar of
our faith.- For it is unlawful to assert that they
preached before they possessed " perfect knowl-
edge," as some do even venture to say, boasting
themselves as improvers of the apostles. For,
after our Lord rose from the dead, [the apostles]
were invested with power from on high when the
Holy Spirit came down [upon them] , were filled
from all [His gifts], and had perfect knowledge :
they departed to the ends of the earth, preach-
ing the glad tidings of the good things [sent]
from God to us, and proclaiming the peace of
heaven to men, who indeed do all equally and
individually possess the Gospel of God. Mat-
thew also issued a written Gospel among the
Hebrews ^ in their own dialect, while Peter and
Paul were preaching at Rome, and laying the
foundations of the Church. After their depart-
ure, Mark, the disciple and interpreter of Peter,
did also hand down to us in writing what had
been preached by Peter. Luke also, the com-
panion of Paul, recorded in a book the Gospel
preached by him. Afterwards, John, the disciple
of the Lord, who also had leaned upon His
breast, did himself publish a Gospel during his
residence at Ephesus in Asia.

2. These have all declared to us that there is
one God, Creator of heaven and earth, announced

* See I Tim. iii. 15, where these terms are used in reference to
the Church.

3 On this and similar statements in the Fathers, the reader may
consult Dr. Roberu's Discussions on the Gospels, in which they are
fully criticised, and the Greek original of St. Matthew's Gospel main-
tainod.

4 '4

IREN^US AGAINST HERESIES.

415

by the law and the prophets ; and one Christ,
the Son of God. If any one do not agree to
these truths, he despises the companions of the
Lord ; nay more, he despises Christ Himself
the Lord ; yea, he despises the Father also, and
stands self-condemned, resisting and opposing
his own salvation, as is the case with all heretics.

CHAP. II. — THE HERETICS FOLLOW NEITHER
SCRIFrURE NOR TRADITION.

1 . When, however, they are confuted from the
Scriptures, they turn round and accuse these
same Scriptures, as if they were not correct, nor
of authority, and [assert] that they are ambigu-
ous, and that the truth cannot be extracted from
them by those who are ignorant of tradition.
For [they allege] that the truth was not delivered
by means of written documents, but viva voce:
wherefore also Paul declared, " But we speak
wisdom among those that are perfect, but not
the wisdom of this world." • And this wisdom
each one of them alleges to be the fiction of his
own inventing, forsooth ; so that, according to
their idea, the truth properly resides at one time
in Valentinus, at another in Marcion, at another
in Cerinthus, then afterwards in Basilides, or has
even been indifferendy in any other opponent,^
who could speak nothing pertaining to salvation.
For every one of these men, being altogether
of a perverse disposition, depraving the system of
truth, is not ashamed to preach himself.

2. But, again, when we refer them to that tra-
dition which originates from the apostles, [and]
which is preserved by means of the successions
of presbyters in the Churches, they object to
tradition, saying that they themselves are wiser
not merely than the presbyters, but even than
the apostles, because they have discovered the
unadulterated truth. For [they maintain] that
the apostles intermingled the things of the law
with the words of the Saviour ; and that not the
apostles alone, but even the Lord Himself, spoke
as at one time from the Demiurge, at another
from the intermediate place, and yet again from
the Pleroma, but that they themselves, indubi-
tably, unsuUiedly, and purely, have knowledge of
the hidden mystery : this is, indeed, to blaspheme
their Creator after a most impudent manner !
It comes to this, therefore, that these men do
now consent neither to Scripture nor to tradition.

3. Such are the adversaries with whom we have
to deal, my very dear friend, endeavouring like
slippery serpents to escape at all points. Where-
fore they must be opposed at all points, if per-
chance, by cutting off their retreat, we may succeed
in turning them back to the tnith. For, though
it is not an easy thing for a soul under the in-

' I Cor. ii. 6.

2 This is Harvey's rendering of the old Latin, in ilia qui etntra
ditpHtat.

fluence of error to repent, yet, on the other hand,
it is not altogether impossible to escape fi-om
error when the truth is brought alongside it.

CHAP. III. A REFUTATION OF THE HERETICS, FROM

THE FACT THAT, IN THE VARIOUS CHURCHES, A
PERPETUAL SUCCESSION OF BISHOPS WAS KEPT
UP.

1. It is within the power of all, therefore, in
every Church, who may wish to see the truth,
to contemplate clearly the tradition of the apos-
tles manifested throughout the whole world ;
and we are in a position to reckon up those who
were by the apostles instituted bishops in the
Churches, and [to demonstrate] the succession
of these men to our own times ; those who
neither taught nor knew of anything like what
these [heretics] rave about. For if the aposdes
had known hidden mysteries, which they were in
the habit of imparting to "the perfect" apart and
privily from the rest, they would have delivered
them especially to those to whom they were also
committing the Churches themselves. For they
were desirous that these men should be very per-
fect and blameless in all things, whom also they
were leaving behind as their successors, delivering
up their own place of government to these men ;
which men, if they discharged their functions
honestly, would be a great boon [to the Church],
but if they should fall away, the direst calamity.

2. Since, however, it would be very tedious,
in such a volume as this, to reckon up the suc-
cessions of all the Churches, we do put to con-
fusion all those who, in whatever manner, whether
by an evil self-pleasing, by vainglory, or by blind-
ness and perverse opinion, assemble in unauthor-
ized meetings ; [we do this, I say,] by indicating
that tradition derived from the apostles, of the
very great, the very ancient, and universally
known Church founded and organized at Rome
by the two most glorious apostles, Peter and
Paul ; as also [by pointing out] the faith preached
to men, which comes down to our time by means
of the successions of the bishops. For it is a
matter of necessity that every Church should
agree with this Church, on account of its pre-
eminent authority,^ that is, the faithful every-

3 The Latin text of this difficult but important clause is, " Ad
banc enim ecclesiam propter potiorem principalitatem necesse est
omnem convenire ecclesiam." Both the text and meaning have here
given rise to much discussion. It is impossible to say with certainty
of what words in the Greek original " potiorem principalitatem " may
be the translation. We are far from sure that the rendering given
above is correct, but we have been unable to think of anything better.
[A most extraordinary confession. It would be hard to find a worse;
but take the following from a candid Roman Catholic, which is better
and more literal: "For to this Church, on account of more potent
principality, it is necessary that every Church (that is, those who are
on every side faithful) resort ; in which Church ever, by those who
are on every side, has been preserved that tradition which is from
the apostles." (Berington and Kirk, vol. i. p. 252.) Here it is ob-
Tious that the faith was kept at Rome, by tliose tuho raort there
from all quarters. She was a mirror of the Catholic World, owing
her orthodoxy to them; not the Sun, dispensing her own light to
others, but the glass bringing their rays into a focus. See note at
end of book iii.] A discussion of the subject may be seen in chap. xii.
of Dr. Wordsworth's St. Hippolytus and the Church 0/ Romt.

4i6

IRKN^US AGAINST HERESIES.

where, inasmuch as the apostolical tradition has
been presen-ed continuously by those [faithful
men] who exist everywhere.

3. The blessed apostles, then, having founded
and built up the Church, committed into the
hands of Linus the office of the episcopate. Of
this Linus, Paul makes mention in the Epistles
to Timothy. To him succeeded Anacletus ; and
after him, in the third place from the apostles,
Clement was allotted the bishopric. This man,
as he had seen the blessed apostles, and had
been conversant with them, might be said to
have the preaching of the apostles still echoing
[in his ears], and their traditions before his eyes.
Nor was he alone [in this], for there were many
still remaining who had received instructions
from the apostles. In the time of this Clement,
no small dissension having occurred among the
brethren at Corinth, the Church in Rome de-
spatched a most powerful letter to the Corinthians,
exhorting them to peace, renewing their faith,
and declaring the tradition which it had lately
received from the apostles, proclaiming the one
God, omnipotent, the Maker of heaven and earth,
the Creator of man, who brought on the deluge,
and called Abraham, who led the people from
the land of Egypt, spake with Moses, set forth
the law, sent the prophets, and who has prepared
fire for the devil and his angels. From this
document, whosoever chooses to do so, may
learn that He, the Father of our Lord Jesus
Christ, was preached by the Churches, and may
also understand the apostolical tradition of the
Church, since this Epistle is of older date than
these men who are now propagating falsehood,
and who conjure into existence another god
beyond the Creator and the Maker of all exist-
ing things. To this Clement there succeeded
Evaristus. Alexander followed Evaristus ; then,
sixth from the apostles, Sixtus was appointed ;
after him, Telephorus, who was gloriously mar-
tyred ; then Hyginus ; after him, Pius ; then
after him, Anicetus. Soter having succeeded
Anicetus, F21eutherius does now, in the twelfth
place from the apostles, hold the inheritance of
the episcopate. In this order, and by this suc-
cession, the ecclesiastical tradition from the
apostles, and the preaching of the truth, have
come down to us. And this is most abundant
proof that there is one and the same vivifying
faith, which has been preserved in the Church
from the apostles until now, and handed down
in truth.

4. But Polycarp also was not only instructed
by apostles, and conversed with many who had
seen Christ, but was also, by apostles in Asia,
appointed bishop of the Church in Smyrna,
whom I also saw in my early youth, for he tarried
[on earth] a very long time, and, when a very
old man, gloriously and most nobly suffering

martyTdom,' departed this life, having always
taught the things which he had learned from the
apostles, and which the Church has handed down,
and which alone are true. To these things all
the Asiatic Churches testify, as do also those
men who have succeeded Polycarp down to the
present time, — a man who was of much greater
weight, and a more stedfast witness of truth,
than Valentinus, and Marcion, and the rest of
the heretics. He it was who, coming to Rome
in the time of Anicetus caused many to turn
away from the aforesaid heretics to the Church
of God, proclaiming that he had received this
one and sole truth from the apostles, — that,
namely, which is handed down by the Church.^
There are also those who heard from him that
John, the disciple of the Lord, going to bathe at
Ephesus, and perceiving Cerinthus within, rushed
out of the bath-house without bathing, exclaim-
ing, " Let us fly, lest even the bath-house fall
down, because Cerinthus, the enemy of the truth,
is within." And Polycarp himself replied to
Marcion, who met him on one occasion, and
said, " Dost thou know me ? " "I do know thee,
the first-born of Satan." Such was the horror
which the apostles and their disciples had against
holding even verbal communication with any
corrupters of the truth ; as Paul also says, " A
man that is an heretic, after the first and second
admonition, reject ; knowing that he that is such
is subverted, and sinneth, being condemned of
himself." ^ There is also a very powerful ■♦ Epis-
tle of Polycarp written to the Philippians, from
which those who choose to do so, and are anxious
about their salvation, can learn the character of
his faith, and the preaching of the truth. Then,
again, the Church in Ephesus, founded by Paul,
and having John remaining among them perma-
nently until the times of Trajan, is a true witness
of the tradition of the apostles.

CHAP. IV. THE TRUTH IS TO BE FOUND NOWHERE

ELSE BUT IN THE CATHOLIC CHURCH, THE SOLE
DEPOSITORY OF APOSTOLICAL DOCIRINE. HERE-
SIES ARE OF RECENT FORMATION, AND CANNOT
TRACE THEIR ORIGIN UP TO THE APOSTLES.

I . Since therefore we have such proofs, it is not
necessary to seek the truth among others which
it is easy to obtain from the Church ; since the
aposdes, like a rich man [depositing his money]
in a bank, lodged in her hands most copiously
all things pertaining to the truth : so that every
man, whosoever will, can draw from her the

' Polycarp suffered about the year 167, in the reign of Marcus
Aurelius. His great age of eighty-six years implies that he was con-
temporary with St. John for nearly twenty years.

2 So the Greek. The I^tin reads: " which he also handed down
to the Church."

3 Tit. iii. 10.

4 iitai'ioTaTT). Harvey translates this all-sufficient, and thus
paraphrases: But his Epistle is all-sufficient, to teach those that
are desirous to learn.

IREN^US AGAINST HERESIES.

417

water of life.' For she is the entrance to hfe ;
all others are thieves and robbers. On this ac-
count are we bound to avoid them, but to make
choice of the things pertaining to the Church
with the utmost diligence, and to lay hold of the
tradition of the truth. For how stands the case ?
Suppose there arise a dispute relative to some
important question^ among us, should we not
have recourse to the most ancient Churches with
which the apostles held constant intercourse, and
learn from them what is certain and clear in re-
gard to the present question ? For how should
it be if the apostles themselves had not left us
writings? Would it not be necessary, [in that
case,] to follow the course of the tradition which
they handed down to those to whom they did
commit the Churches?

2. To which course many nations of those bar-
barians who believe in Christ do assent, having
salvation written in their hearts by the Spirit, with-
out paper or ink, and, carefully preserving the
ancient tradition,^ believing in one God, the
Creator of heaven and earth, and all things there-
in, by means of Christ Jesus, the Son of God ;
who, because of His surpassing love towards His
creation, condescended to be born of the virgin.
He Himself uniting man through Himself to
God, and having suffered under Pontius Pilate,
and rising again, and having been received up
in splendour, shall come in glory, the Saviour
of those who are saved, and the Judge of those
who are judged, and sending into eternal fire
those who transform the truth, and despise His
Father and His advent. Those who, in the
absence of written documents,* have believed
this faith, are barbarians, so far as regards our
language ; but as regards doctrine, manner, and
tenor of life, they are, because of faith, very wise
indeed ; and they do please God, ordering their
conversation in all righteousness, chastity, and
wisdom. If any one were to preach to these
men the inventions of the heretics, speaking to
them in their own language, they would at once
stop their ears, and flee as far off as possible,
not enduring even to listen to the blasphemous
address. Thus, by means of that ancient tradi-
tion of the apostles, they do not suffer their mind
to conceive anything of the [doctrines suggested
by the] portentous language of these teachers,
among whom neither Church nor doctrine has
ever been established.

3. For, prior to Valentinus, those who follow
Valentinus had no existence ; nor did those from
Marcion exist before Marcion ; nor, in short, had

' Rev. xxii. 17.

2 Latin, " modica quaestione."

3 [The uneducated barbarians must receive the Gospel on testi-
mony. Irenaeus puts apostolic traditions, genuine and uncorrupt, in
this relation to the primary authority of the written word. 2 Thess. ii.
15, iii. 6.]

■♦ Literally, " without letters; " equivalent to, " without paper ar.d
ink," a few lines previously.

any of those malignant-minded people, whom I
have above enumerated, any being previous to
the initiators and inventors of their perversity.
For Valentinus came to Rome in the time of
Hyginus, flourished under Pius, and remained
until Anicetus. Cerdon, too, Marcion's prede-
cessor, himself arrived in the time of Hyginus,
who was the ninth bishop.s Coming frequently
into the Church, and making public confession,
he thus remained, one time teaching in secret,
and then again making public confession ; but
at last, having been denounced for corrupt teach-
ing, he was excommunicated ^ from the assembly
of the brethren. Marcion, then, succeeding
him, flourished under Anicetus, who held the
tenth place of the episcopate. But the rest, who
are called Gnostics, take rise from Menander,
Simon's disciple, as I have shown ; and each one
of them appeared to be both the father and the
high priest of that doctrine into which he has
been initiated. But aU these (the Marcosians)
broke out into their apostasy much later, even
during the intermediate period of the Church.

CHAP. V. CHRIST AND HIS APOSTLES, WITHOUT ANY

FRAUD, DECEPTION, OR HYPOCRISY, PREACHED
THAT ONE GOD, THE FATHER, WAS THE FOUNDER
OF ALL THINGS. THEY DID NOT ACCOMMODATE
THEIR DOCTRINE TO THE PREPOSSESSIONS OF
THEIR HEARERS.

I. Since, therefore, the tradition from the
apostles does thus exist in the Church, and is
permanent among us, let us revert to the Scrip-
tural proof furnished by those apostles who did
also write the Gospel, in which they recorded the
doctrine regarding God, pointing out that our
Lord Jesus Christ is the truth, ^ and that no lie is
in Him. As also David says, prophesying His
birth from a virgin, and the resurrection from the
dead, " Truth has sprung out of the earth." **
The apostles, likewise, being disciples of the
truth, are above all falsehood ; for a lie has no
fellowship with the truth, just as darkness has
none with light, but the presence of the one
shuts out that of the other. Our Lord, there-
fore, being the truth, did not speak lies ; and
whom He knew to have taken origin from a de-
fect. He never would have acknowledged as God,
even the God of all, the Supreme King, too, and
His own Father, an imperfect being as a perfect
one, an animal one as a spiritual. Him who was
without the Pleroma as Him who was within it.

5 The old Latin translation says the eighth bishop; but there is
no discrepancy. Eusebius, who has preserved the Greek of this pas-
sage, probably counted the apostles as \.\\e. first step in the episcopal
succession. As Irenaeus tells us in the preceding chapter, Linus is to
be counted as the first bishop.

6 It is thought that this does not mean excommunication properly
so called, but a species of self-excommtotication, i.e., anticipating
the sentence of the Church, by quitting it altogether. See Valesius's
note in his edition of Eusebius.

7 John xiv. 6.

8 Ps. Ixxxv. II.

4i8

IREN^US AGAINST HERESIES.

Neither did His disciples make mention of any
other God, or term any other I^rd, except Him,
who was truly the God and Lord of all, as these
most vain sophists affirm that the apostles did
with hypocrisy frame their doctrine according to
the capacity of their hearers, and gave answers
after the opinions of their questioners, — fabling
blind things for the blind, according to their
blindness ; for the dull according to their dul-
ness ; for those in error according to their error.
And to those who imagined that the Demiurge
alone was God, they preached him ; but to those
who are capable of comprehending the unname-
able Father, they did declare the unspeakable
mystery through parables and enigmas : so that
the Lord and the apostles exercised the office
of teacher not to further the cause of truth, but
even in hypocrisy, and as each individual was
able to receive it !

2. Such [a line of conduct] belongs not to
those who heal, or who give life : it is rather that
of those bringing on diseases, and increasing
ignorance ; and much more true than these men
shall the law be found, which pronounces every
one accursed who sends the blind man astray in
the way. For the apostles, who were commis-
sioned to find out the wanderers, and to be for
sight to those who saw not, and medicine to the
weak, certainly did not address them in accord-
ance with their opinion at the time, but according
to revealed truth. For no persons of any kind
would act properly, if they should advise blind
men, just about to fall over a precipice, to con-
tinue their most dangerous path, as if it were the
right one, and as if they might go on in safety.
Or what medical man, anxious to heal a sick
person, would prescribe in accordance with the
patient's whims, and not according to the requi-
site medicine ? But that the Lord came as the
physician of the sick, He does Himself declare,
saying, " They that are whole need not a physi-
cian, but they that are sick ; I came not to
call the righteous, but sinners to repentance." '
How then shall the sick be strengthened, or how
shall sinners come to repentance ? Is it by per-
severing in the very same courses? or, on the
contrary, is it by undergoing a great change and
reversal of their former mode of living, by which
they have brought upon themselves no slight
amount of sickness, and many sins? But igno-
rance, the mother of all these, is driven out by
knowledge. Wherefore the Lord used to impart
knowledge to His disciples, ,by which also it was
His practice to heal those who were suffering,
and to keep back sinners from sin. He there-
fore did not address them in accordance with
their pristine notions, nor did He reply to them
in harmony with the opinion of His questioners,

' Luke V. 31, 3a.

but according to the doctrine leading to salva-
tion, without hypocrisy or respect of person.

3. This is also made clear from the words of
the Lord, who did truly reveal the Son of God
to those of the circumcision — Him who had
been foretold as Christ by the prophets ; Ihat is,
He set Himself forth, who had restored liberty
to men, and bestowed on them the inheritance
of incorruption. And again, the apostles taught
the Gentiles that they should leave vain stocks
and stones, which they imagined to be gods, and
worship the true God, who had created and
made all the human family, and, by means of
His creation, did nourish, increase, strengthen,
and preserve them in being ; and that they might
look for His Son Jesus Christ, who redeemed us
from apostasy with His own blood, so that we
should also be a sanctified people, — who shall
also descend from heaven in His Father's power,
and pass judgment upon all, and who shall
freely give the good things of God to those who
shall have kept His commandments. He, ap-
pearing in these last times, the chief comer-
stone, has gathered into one, and united those
that were far off and those that were near ; ^ that
is, the circumcision and the uncircumcision, en-
larging Japhet, and placing him in the dwelling
of Shem.3

CHAP. VI. — THE HOLY GHOST, THROUGHOUT THE
OLD TESTAMENT SCRIPTURES, MADE MENTION OF
NO OTHER GOD OR LORD, SAVE HIM WHO IS THE
TRUE GOD.

I. Therefore neither would the Lord, nor the
Holy Spirit, nor the apostles, have ever named
as God, definitely and absolutely, him who was
not God, unless he were truly God ; nor would
they have named any one in his own person
Lord, except God the Father ruling over all,
and His Son who has received dominion from
His Father over all creation, as this passage has
it : " The Lord said unto my Lord, Sit Thou at
my right hand, until I make Thine enemies Thy
footstool." ■♦ Here the [Scripture] represents to
us the Father addressing the Son ; He who gave
Him the inheritance of the heathen, and sub-
jected to Him all His enemies. Since, there-
fore, the Father is tnily Lord, and the Son truly
Lord, the Holy Spirit has fitly designated them
by the title of Lord. .'\nd again, referring to the
destruction of the Sodomites, the Scripture says,
" Then the Lord rained upon Sodom and upon
Gomorrah fire and brimstone from the Lord
out of heaven." s For it here points out that
the Son, who had also been talking with Abra-
ham, had received power to judge the Sodomites

2 Eph. ii. 17.
' Gen. ix. 37.
* Ps. ex. I.
i Gen. xiz. t^.

IREN^US AGAINST HERESIES.

419

for their wickedness. And this [text following]
does declare the same truth : " Thy throne, O
God, is for ever and ever ; the sceptre of Thy
kingdom is a right sceptre. Thou hast loved
righteousness, and hated iniquity : therefore God,
Thy God, hath anointed Thee." ' For the Spirit
designates both [of them] by the name of God
— both Him who is anointed as Son, and Him
who does " anoint, that is, the Father. And
again : " God stood in the congregation of the
gods. He judges among the gods." ^ He [here]
refers to the Father and the Son, and those who
have received the adoption; but these are the
Church. For she is the synagogue of God,
which God — that is, the Son Himself — has
gathered by Himself. Of whom He again speaks :
" The God of gods, the Lord hath spoken, and
hath called the earth." ^ Who is meant by God ?
He of whom He has said, " God shall come
openly, our God, and shall not keep silence ;" *
that is, the Son, who came manifested to men,
who said, " I have openly appeared to those who
seek Me not." 5 But of what gods [does he
speak] ? [Of those] to whom He says, " I have
said. Ye are gods, and all sons of the Most
High."^ To those, no doubt, who have re-
ceived the grace of the " adoption, by which we
cry, Abba Father." 7

2. Wherefore, as I have already stated, no
other is named as God, or is called Lord, except
Him who is God and Lord of all, who also said
to Moses, " I AM THAT I AM. And thus shalt
thou say to the children of Israel : He who is,
hath sent me unto you ; " ^ and His Son Jesus
Christ our Lord, who makes those that believe
in His name the sons of God. And again, when
the Son speaks to Moses, He says, " I am come
down to deliver this people." ^ For it is He
who descended and ascended for the salvation
of men. Therefore God has been declared
through the Son, who is in the Father, and has
the Father in Himself — He who is, the Father
bearing witness to the Son, and the Son an-
nouncing the Father. — As also Esaias says, " I too
am witness," he declares, " saith the Lord God,
and the Son whom I have chosen, that ye may
know, and believe, and understand that I am." '°

3. When, however, the Scripture terms them
[gods] which are no gods, it does not, as I have
already remarked, declare them as gods in every
sense, but with a certain addition and significa-
tion, by which they are shown to be no gods at
all. As with David : " The gods of the heathen

I Ps. xlv. 6.
^ Ps. Ixxxii. I.
3 Ps. L I.

* Ps. 1. 3.

S Isa. Ixv. I.

* Ps. Ixxxii. 6.

7 Rom. viii. 15.

8 Ex. iii. 14.

9 Ex. iii. 8.

'° Isa. ikliii. 10.

are idols of demons;"" and, "Ye shall not
follow other gods." " For ip that he says " the
gods of the heathen " — but the heathen are ig-
norant of the true God — and calls them " other
gods," he bars their claim [to be looked upon]
as gods at all. But as to what they are in their
own person, he speaks concerning them ; " for
they are," he says, "the idols of demons." And
Esaias : " Let them be confounded, all who blas-
pheme God, and carve useless things ; '^ even I
am witness, saith God." '■♦ He removes them
from [the category of] gods, but he makes use
of the word alone, for this [purpose], that we
may know of whom he speaks. Jeremiah also
says the same : "The gods that have not made
the heavens and earth, let them perish from the
earth which is under the heaven." 'S For, from
the fact of his having subjoined their destruction,
he shows them to be no gods at alL Elias, too,
when all Israel was assembled at Mount Carmel,
wishing to turn them from idolatry, says to them,
" How long halt ye between two opinions? '^ If the
Lord be God,'7 fqllow Him." '^ And again, at the
burnt-offering, he thus addresses the idolatrous
priests : " Ye shall call upon the name of your
gods, and I will call on the name of the Lord
my God ; and the Lord that will hearken by fire, '9
He is God." Now, from the fact of the prophet
having said these words, he proves that these gods
which were reputed so among those men, are no
gods at all. He directed them to that God upon
whom he believed, and who was truly God ;
whom invoking, he exclaimed, " Lord God of
Abraham, God of Isaac, and God of Jacob, hear
me to-day, and let all this people know that Thou
art the God of Israel." "°

4. Wherefore I do also call upon thee. Lord
God of Abraham, and God of Isaac, and God of
Jacob and Israel, who art the Father of our Lord
Jesus Christ, the God who, through the abun-
dance of Thy mercy, hast had a favour towards
us, that we should know Thee, who hast made
heaven and earth, who rulest over all, who art
the only and the true God, above whom there is
none other God ; grant, by our Lord Jesus Christ,
the governing power of the Holy Spirit ; give to
every reader of this book to know Thee, that
Thou art God alone, to be strengthened in Thee,
and to avoid every heretical, and godless, and
impious doctrine.

" Ps. xcvi. 5.

'2 Ps. Ixxxi. 9.

'3 These words are an interpolation: it is supposed they have been
carelessly repeated from the preceding quotation of Isaiah.

'* Isa. xliv. 9.

'5 Jer. X. II.

'<> Literally, "In both houghs," in ambabus suffra^nibus.

'7 The old Latin translation has, "Si ««ai est DominusDeus " —
If the Lord God is one; which is supposed by the critics to have
occurred through carelessness of the translator.

'8 I Kings xviii. 21, etc.

'9 The Latin version has, "that answereth to-day" (Jtodie), — ar
svident error for igne.

^° I Kings xviii. 36.

420

IREN^US AGAINST HERESIES.

5 . And the Apostle Paul also, saying, " For
though ye have served them which are no gods ;
ye now know God, or rather, are known of
God," ■ has made a separation between those
that were not [gods] and Him who is God.
And again, speaking of Antichrist, he says, " who
opposeth and exalteth himself above all that is
called God, or that is worshipped." ^ He points
out here those who are called gods, by such as
know not God, that is, idols. For the Father of
all is called God, and is so ; and Antichrist shall
be lifted up, not above Him, but above those
which are indeed called gods, but are not. And
Paul himself says that this is true : " We know
that an idol is nothing, and that there is none
other God but one. For though there be that are
called gods, whether in heaven or in earth ; yet to
us there is but one God, the Father, of whom are
all things, and we through Him ; and one Lord
Jesus Christ, by whom are all things, and we by
Him." 3 For he has made a distinction, and
separated those which are indeed called gods, but
which are none, from the one God the Father,
from whom are all things, and, he has confessed
in the most decided manner in his own person,
one Lord Jesus Christ. But in this [clause],
" whether in heaven or in earth," he does not
speak of the formers of the world, as these
[teachers] expound it ; but his meaning is simi-
lar to that of Moses, when it is said, " Thou shalt
not make to thyself any image for God, of what-
soever things are in heaven above, whatsoever in
the earth beneath, and whatsoever in the waters
under the earth." * And he does thus explain
what are meant by the things in heaven : " Lest
when," he says, " looking towards heaven, and
observing the sun, and the moon, and the stars,
and all the ornament of heaven, falling into
error, thou shouldest adore and serve them." 5
And Moses himself, being a man of God, was
indeed given as a god before Pharaoh ; ^ but he
is not properly termed Lord, nor is called God
by the prophets, but is spoken of by the Spirit as
" Moses, the faithful minister and servant of
God," 7 which also he was.

CHAP. VII. — REPLY TO AN OBJECTION FOUNDED
ON THE WORDS OF ST. PAUL (2 COR. IV. 5).
ST. PAUL OCCASIONALLY USES WORDS NOT IN
THEIR GRAMMATICAL SEQUENCE.

I. As to their affirming that Paul said plainly
in the Second [Epistle] to the Corinthians, " In
whom the god of this world hath blinded the
minds of them that believe not," ^ and maintain-

' Gal. iv. 8, 9.
^ 2 Thess. li. 4.
3 I Cor. viii. 4, etc.

* Dent. V. 8.

' Dent. iv. 19.

6 Ex. vli. I.

7 Heb. iii. 5; Num. xiL 7,

• a Cor. iv. 4.

ing that there is indeed one god of this world,
but another who is beyond all principality, and
beginning, and power, we are not to blame if
they, who give out that they do themselves know
mysteries beyond God, know not how to read
Paul. For if any one read the passage thus —
according to Paul's custom, as I show elsewhere,
and by many examples, that he uses transposi-
tion of words — " In whom God," then pointing
it off, and making a slight interval, and at the
same time read also the rest [of the sentence]
in one [clause], "hath blinded the minds of
them of this world that believe not," he shall
find out the true [sense] ; that it is contained
in the expression, " God hath blinded the minds
of the unbelievers of this world." And this is
shown by means of the little interval [between
the clause]. For Paul does not say, "the God
of this world," as if recognising any other beyond
Him ; but he confessed God as indeed God.
And he says, " the unbelievers of this world,"
because they shall not inherit the future age of
incorruption. I shall show from Paul himself,
how it is that God has blinded the minds of them
that believe not, in the course of this work, that
we may not just at present distract our mind
from the matter in hand, [by wandering] at
large.

2. From many other instances also, we may
discover that the apostle frequently uses a trans-
posed order in his sentences, due to the rapidity
of his discourses, and the impetus of the Spirit
which is in him. An example occurs in the
[Epistle] to the Galatians, where he expresses
himself as follows : " Wherefore then the law of
works? 9 It was added, until the seed should
come to whom the promise was made ; [and it
was] ordained by angels in the hand of a Media-
tor." '° For the order of the words runs thus :
" Wherefore then the law of works ? Ordained
by angels in the hand of a Mediator, it was added
until the seed should come to whom the promise
was made," — man thus asking the question, and
the Spirit making answer. And again, in the
Second to the Thessalonians, speaking of Anti-
christ, he says, " And then shall that wicked be
revealed, whom the Lord Jesus Christ " shall slay
with the Spirit of His mouth, and shall destroy
him ' ' with the presence of his coming ; [even
him] whose coming is after the working of Satan,
with all ])ower, and signs, and lying wonders." '^
Now in these [sentences] the order of the words
is this : " And then shall be revealed that wicked,
whose coming is after the working of Satan, with
all power, and signs, and lying wonders, whom

9 This is according to the reading of the old Italic version, for it
is not so read in any of our existing manuscripts of the Greek New
Testament.

■° Gal. iii. ig.

" This worcl isnot found in the second quotation of this passag*
immediately following.

12 2 Thess. ii. 8.

IREN^US AGAINST HERESIES.

421

the Lord Jesus shall slay with the Spirit of His
mouth, and shall destroy with the presence of
His coming." For he does not mean that the
coming of the Lord is after the working of
Satan ; but the coming of the wicked one, whom
we also call Antichrist. If, then, one does not
attend to the [proper] reading [of the passage],
and if he do not exhibit the intervals of breath-
ing as they occur, there shall be not only incon-
gruities, but also, when reading, he will utter
blasphemy, as if the advent of the Lord could
take place according to the working of Satan.
So therefore, in such passages, the hyperbaion
must be exhibited by the reading, and the apos-
tle's meaning following on, preserved ; and thus
we do not read in that passage, " the god of
this world," but, " God," whom we do truly
call God ; and we hear [it declared of] the
unbelieving and the blinded of this world, that
they shall not inherit the world of life which is
to come.

CHAP. VIII. ANSWER TO AN OBJECTION, ARISING

FROM THE WORDS OF CHRIST (mATT. VI. 24).
GOD ALONE IS TO BE REALLY CALLED GOD AND
LORD, FOR HE IS WITHOUT BEGINNING AND END.

I. This calumny, then, of these men, having
been quashed, it is clearly proved that neither
the prophets nor the apostles did ever name
another God, or call [him] Lord, except the
true and only God. Much more [would this be
the case with regard to] the Lord Himself, who
did also direct us to " render unto Caesar the
things that are Caesar's, and to God the things
that are God's ; " ' naming indeed Caesar as
Caesar, but confessing God as God. In like
manner also, that [text] which says, " Ye cannot
serve two masters,"^ He does Himself interpret,
saying, " Ye cannot serve God and mammon ; "
acknowledging God indeed as God, but men-
tioning mammon, a thing having also an exist-
ence. He does not call mammon Lord when
He says, " Ye cannot serve two masters ; " but
He teaches His disciples who serve God, not to
be subject to mammon, nor to be ruled by it.
For He says, " He that committeth sin is the
slave of sin." ^ Inasmuch, then, as He terms
those "the slaves of sin" who serve sin, but does
not certainly call sin itself God, thus also He
terms those who serve mammon " the slaves
of mammon," not calling mammon God. For
mammon is, according to the Jewish language,
which the Samaritans do also use, a covetous
man, and one who wishes to have more than he
ought to have. But according to the Hebrew,
•'• 'v bv the addition of a syllable (adjunctive')

' Matt. xxii. 21.
' M^tt. vL 2^
3 John viii. 34.

called Mamuel,'* and signifies gulosum, that is>
one whose gullet is insatiable. Therefore, ac-
cording to both these things which are indicated,
we cannot serve God and mammon.

2. But also, when He spoke of the devil as
strong, not absolutely so, but as in comparison
with us, the Lord showed Himself under every
aspect and truly to be the strong man, saying
that one can in no other way " spoil the goods
of a strong man, if he do not first bind the
strong man himself, and then he will spoil his
house." 5 Now we were the vessels and the
house of this [strong man] when we were in
a state of apostasy ; for he put us to whatever
use he pleased, and the unclean spirit dwelt
within us. For he was not strong, as opposed
to Him who bound him, and spoiled his house ;
but as against those persons who were his tools,
inasmuch as he caused their thought to wander
away from God : these did the Lord snatch from
his grasp. As also Jeremiah declares, "The
Lord hath redeemed Jacob, and has snatched
him from the hand of him that was stronger
than he." ^ If, then, he had not pointed out
Him who binds and spoils his goods, but had
merely spoken of him as being strong, the
strong man should have been unconquered.
But he also subjoined Him who obtains and
retains possession ; for he holds who binds, but
he is held who is bound. And this he did with-
out any comparison, so that, apostate slave as
he was, he might not be compared to the Lord :
for not he alone, but not one of created and
subject things, shall ever be compared to the
Word of God, by whom all things were made,
who is our Lord Jesus Christ.

3. For that all things, whether Angels, or
Archangels, or Thrones, or Dominions, were
both established and created by Him who is
God over all, through His Word, John has thus
pointed out. For when he had spoken of the
Word of God aS having been in the Father, he
added, "All things were made by Him, and
without Him was not anything made." 7 David
also, when he had enumerated [His] praises,
subjoins by name all things whatsoever I have
mentioned, both the heavens and all the pow-
ers therein : " For He commanded, and they
were created ; He spake, and they were made."
Whom, therefore, did He command ? The Word,
no doubt, "by whom," he says, "the heavens
were estabhshed, and all their power by the
breath of His mouth." ^ But that He did Him-

* A word of which many explanations have been proposed, but
none are quite satisfactory. Harvey seems inclined to suspect the
reading to be corrupt, through the ignorance and carelessness of
the cooyist. [Irenseus undoubtedly relied for Hebrew criticisms on
some incompetent retailer of rabbinical refinements.]

5 Matt. xii. 29.

'^ Jer. xxxi. ii.

7 Jf -^n •" 3.

*• Ps. xxxtii, 6.

422

IREN^US AGAINST HERESIES.

self make all things freely, and as He pleased,
again David says, " But our God is in the heavens
above, and in the earth ; He hath made all things
whatsoever He pleased." ' But the things es-
tablished are distinct from Him who has estab-
lished them, and what have been made from
Him who has made them. For He is Himself
uncreated, both without beginning and end, and
lacking nothing. He is Himself sufficient for
Himself; and still further. He grants to all others
this very thing, existence ; but the things which
have been made by Him have received a begin-
ning. But whatever things had a beginning, and
are liable to dissolution, and are subject to and
stand in need of Him who made them, must
necessarily in all respects have a different term
[applied to them], even by those who have but
a moderate capacity for discerning such things ;
so that He indeed who made all things can alone,
together with His Word, properly be termed God
and Lord : but the things which have been made
cannot have this term applied to them, neither
should they justly assume that appellation which
belongs to the Creator.

CHAP. IX. — ONE AND THE SAME GOD, THE CRE-
ATOR OF HEAVEN AND EARTH, IS HE WHOM
THE PROPHETS FORETOLD, AND WHO WAS DE-
CLARED BY THE GOSPEL. PROOF OF THIS, AT
THE OUTSET, FROM ST. MAITHEW'S GOSPEL.

I . This, therefore, having been clearly demon-
strated here (and it shall yet be so still more
clearly), that neither the prophets, nor the apos-
tles, nor the Lord Christ in His own person, did
acknowledge any other Lord or God, but the
God and Lord supreme : the prophets and the
aposdes confessing the Father and the Son ; but
naming no other as God, and confessing no other
as Lord : and the Lord Himself handing down
to His disciples, that He, the Father, is the only
God and Lord, who alone is God and ruler of
all ; — it is incumbent on us to follow, if we are
their disciples indeed, their testimonies to this
effect. For Matthew the apostle — knowing, as
one and the same God, Him who had given
promise to Abraham, that He would make his
seed as the stars of heaven,^ and Him who, by
His Son Christ Jesus, has called us to the knowl-
edge of Himself, from the worship of stones, so
that those who were not a people were made a
people, and she beloved who was not beloved ^
— declares that John, when preparing the way
for Christ, said to those who were boasting of
their relationship [to Abraham] according to the
flesh, but who had their mind tinged and stuffed
with all manner of evil, preaching that repentance
which should call them back from their evil

' Ps. cxv. 3.
* Gen. XV. 5.
3 Rom. ix. 35.

doings, said, " O generation of vipers, who hath
shown you to flee from the wrath to come?
Bring forth therefore fruit meet for repentance.
And think not to say within yourselves, We have
Abraham [to our] father : for I say unto you,
that God is able of these stones to raise up chil-
dren unto Abraham." ■♦ He preached to them,
therefore, the repentance from wickedness, but
he did not declare to them another God, besides
Him who made the promise to Abraham ; he,
the forerunner of Christ, of whom Matthew
again says, and Luke likewise, " For this is he
that was spoken of from the Lord by the prophet.
The voice of one crying in the wilderness. Pre-
pare ye the way of the Lord, make straight the
paths of our God, Every valley shall be filled,
and every mountain and hill brought low ; and
the crooked shall be made straight, and the rough
into smooth ways ; and all flesh shall see the sal-
vation of God." 5 There is therefore one and
the same God, the Father of our Lord, who also
promised, through the prophets, that He would
send His forerunner ; and His salvation — that
is, His Word — He caused to be made visible to
all flesh, [the Word] Himself being made incar-
nate, that in all things their King might become
manifest. For it is necessary that those [beings]
which are judged do see the judge, and know
Him from whom they receive judgment ; and it
is also proper, that those which follow on to glory
should know Him who bestows upon them the
gift of glory.

2. Then again Matthew, when speaking of the
angel, says, " The angel of the Lord appeared
to Joseph in sleep." ^ Of what Lord he does
himself interpret : " That it may be fulfilled
which was spoken of the Lord by the prophet.
Out of Egypt have I called my son." 7 " Behold,
a virgin shall conceive, and shall bring forth a son,
and they shall call his name Emmanuel ; which
is, being interpreted, God with us." ^ David
likewise speaks of Him who, from the virgin, is
Emmanuel : " Turn not away the face of Thine
anointed. The Lord hath sworn a truth to
David, and will not turn from him. Of the fruit
of thy body will I set upon thy seat."^ And
again : " In Judea is God known ; His place
has been made in peace, and His dwelling in
Zion." '° Therefore there is one and the same
God, who was proclaimed by the prophets and
announced by the Gospel ; and His Son, who
was of the fruit of David's body, that is, of the
virgin of [the house of] David, and Emman-
uel ; whose star also Balaam thus prophesied :
" There shall come a star out of Jacob, and a

* Matt. iii. 7.
5 Matt. iii. 3.
*■ Matt. i. 20.

7 Matt. ii. 15.

8 Matt. i. 23.

9 Ps. cx.vxii. II.
'° Ps. Ixxvi. I.

IREN.EUS AGAINST HERESIES.

423

leader shall rise in Israel." ' But Matthew says,
that the Magi, coming from the east, exclaimed,
" For we have seen His star in the east, and are
come to worship Him ; " ^ and that, having been
led by the star into the house of Jacob to
Emmanuel, they showed, by these gifts which
they offered, who it was that was worshipped :
myrrh, because it was He who should die and be
buried for the mortal human race ; gold, because
He was a King, " of whose kingdom is no end ; " 3
3ind frankincense, because He was God, who also
" was made known in Judea," ■♦ and was " de-
clared to those who sought Him not." s

3. And then, [speaking of His] baptism,
Matthew says, " The heavens were opened, and
He saw the Spirit of God, as a dove, coming
upon Him : and lo a voice from heaven, saying,
This is my beloved Son, in whom I am well
pleased," ^ For Christ did not at that time de-
scend upon Jesus, neither was Christ one and
Jesus another : but the Word of God — who is the
Saviour of all, and the ruler of heaven and earth,
who is Jesus, as I have already pointed out, who
did also take upon Him flesh, and was anointed
by the Spirit from the Father — was made Jesus
Christ, as Esaias also says, " There shall come
forth a rod from the root of Jesse, and a flower
shall rise from his root ; and the Spirit of God
shall rest upon Him : the spirit of wisdom and
understanding, the spirit of counsel and might,
the spirit of knowledge and piety, and the spirit
of the fear of God, shall fill Him. He shall not
judge according to glory,^ nor reprove after the
manner of speech ; but He shall dispense judg-
ment to the humble man, and reprove the haughty
ones of the earth." ^ And again Esaias, point-
ing out beforehand His unction, and the reason
why he was anointed, does himself say, " The
Spirit of God is upon Me, because He hath
anointed Me : He hath sent Me to preach the
Gospel to the lowly, to heal the broken up in
heart, to proclaim liberty to the captives, and
sight to the blind ; to announce the acceptable
year of the Lord, and the day of vengeance ; to
comfort all that mourn." 9 For inasmuch as the
Word of God was man from the root of Jesse,
and son of Abraham, in this respect did the
Spirit of God rest upon Him, and anoint Him
to preach the Gospel to the lowly. But inasmuch
as He was God, He did not judge according to

' Num xxiv. 17.

2 Matt. ii. 2.

3 Luke i. 33.

* Ps. Ixxvi. I.

5 Isa. Ixv. I. [A beautiful idea for poets and orators, but not to
be pressed dogmatically.]

* Matt. iii. i6.

7 This is after the version of the Septuagint, ov Kara, tyiv So^av :
but the word So^a may have the meaning opinio as well as gloria.
If this be admitted here, the passage would bear much the same
sense as it does in the authorized version, " He shall not judge after
the sight of His eyes."

^ Isa. xi. I, etc.

9 Isa. Ixi. I.

glory, nor reprove after the manner of speech.
For " He needed not that any should testify to
Him of man,'° for He Himself knew what was in
man."" For He called all men that mourn;
and granting forgiveness to those who had been
led into captivity by their sins. He loosed them
from their chains, of whom Solomon says,
" Every one shall be holden with the cords of
his own sins." " Therefore did the Spirit of God
descend upon Him, [the Spirit] of Him who
had promised by the prophets that He would
anoint Him, so that we, receiving from the
abundance of His unction, might be saved.
Such, then, [is the witness] of Matthew.

CHAP. X. PROOFS OF THE FOREGOING, DRAWN

FROM THE GOSPELS OF MARK AND LUKE.

I . Luke also, the follower and disciple of the
apostles, referring to Zacharias and Elisabeth,
from whom, according to promise, John was
born, says : " And they were both righteous be-
fore God, walking in all the commandments and
ordinances of the Lord blameless." '3 And again,
speaking of Zacharias : " And it came to pass,
that while he executed the priest's office before
God in the order of his course, according to the
custom of the priest's office, his lot was to bum
incense ; " ''^ and he came to sacrifice, " entering
into the temple of the Lord." 's Whose angel
Gabriel, also, who stands prominently in the
presence of the Lord, simply, absolutely, and
decidedly confessed in his own person as God
and Lord, Him who had chosen Jerusalem, and
had instituted the sacerdotal office. For he knew
of none other above Him ; since, if he had been
in possession of the knowledge of any other
more perfect God and Lord besides Him, he
surely would never — as I have already shown —
have confessed Him, whom he knew to be the
fruit of a defect, as absolutely and altogether God
and Lord. And then, speaking of John, he thus
says : " For he shall be great in the sight of the
Lord, and many of the children of Israel shall
he turn to the Lord their God. And he shall go
before Him in the spirit and power of Elias,
to make ready a people prepared for the Lord." '^
For whom, then, did he prepare the people, and
in the sight of what Lord was he made great?
Truly of Him who said that John had something
even "more than a prophet," '^ and that "among
those born of women none is greater than John
the Baptist ; " who did also make the people
ready for the Lord's advent, warning his fellow-
servants, and preaching to them repentance, that

'° This is according to the Syriac Peschito version.

" John ii. 25,

'2 Prov. V. 22.

'3 Luke i. 6.

'* Literally, " that he should place the incense." The next clause
is most likely an interpolation for the sake of explanation.

'5 Luke i. 8, etc.

"> Luke i. 15, etc.

17 Matt. xi. 9, II.

424

IREN^US AGAINST HERESIES.

they might receive remission from the Lord when
He should be present, having been converted to
Him, from whom they had been ahenated be-
cause of sins and transgressions. As also David
says, " The alienated are sinners from the womb :
they go astray as soon as they are born." ' And
it was on account of this that he, turning them
to their Lord, prepared, in the spirit and power
of Elias, a perfect people for the Lord.

2. And again, speaking in reference to the
angel, he says : " But at that time the angel
(iabriel was sent from God, who did also say to
the virgin, Fear not, Mary ; for thou hast found
favour with God." ^ And he says concerning the
Lord : " He shall be great, and shall be called
the Son of the Highest : and the Lord God shall
give unto Him the throne of His father David :
and He shall reign over the house of Jacob for
ever ; and of His kingdom there shall be no
end." 3 For who else is there who can reign
uninterruptedly over the house of Jacob for ever,
except Jesus Christ our Lord, the Son of the
Most High God, who promised by the law and
the prophets that He would make His salvation
visible to all flesh ; so that He would become
the Son of man for this purpose, that man also
might become the son of God ? And Mary, exult-
ing because of this, cried out, prophesying on be-
half of the Church, " My soul doth magnify the
Lord, and my spirit hath rejoiced in God my Sav-
iour. For He hath taken up His child Israel, in
remembrance of His mercy, as He spake to our
fathers, Abraham, and his seed for ever." •* By
these and such like [passages] the Gospel points
out that it was God who spake to the fathers ;
that it was He who, by Moses, instituted the legal
dispensation, by which giving of the law we know
that He spake to the fathers. This same God,
after His great goodness, poured His compassion
upon us, through which compassion " the Day-
spring from on high hath looked upon us, and
a[)peared to those who sat in darkness and the
shadow of death, and has guided our feet into
the way of peace ; " s as Zacharias also, recover-
ing from the state of dumbness which he had
suffered on account of unbelief, having been filled
with a new spirit, did bless God in a new man-
ner. For all things had entered upon a new
phase, the Word arranging after a new manner
the advent in the flesh, that He might win back ■'
to God that human nature {Jiominetti) which had
departed from God ; and therefore men were
taught to worship God after a new fashion, but
not another god, because in truth there is but
" one God, who justifieth the circumcision by

' Ps. Iviii. 3.

^ Luke i. 26, etc.

' Luke i. 32.

< Luke i. 46.

5 Luke i. 78.

* " Ascriberet Deo" — make the property of G«d.

faith, and the uncircumcision through faith." ^
But Zacharias prophesying, exclaimed, " Blessed
be the Lord God of Israel ; for He hath visited
and redeemed His people, and hath raised up an
horn of salvation for us in the house of His ser-
vant David ; as He spake by the mouth of His
holy prophets, which have been since the world
begun ; salvation from our enemies, and from
the hand of all that hate us ; to perform the
mercy [promised] to our fathers, and to remem-
ber His holy covenant, the oath which He sware
to our father Abraham, that He would grant unto
us, that we, being delivered out of the hand of
our enemies, might serve Him without fear, in
holiness and righteousness before Him, all our
days." ^ Then he says to John : " And thou,
child, shalt be called the prophet of the Highest :
for thou shalt go before the face of the Lord to
prepare His ways ; to give knowledge of salva-
tion to His people, for the remission of their
sins." y For this is the knowledge of salvation
which was wanting to them, that of the Son of
God, which John made known, saying, " Behold
the Lamb of God, who taketh away the sin of the
world. This is He of whom I said. After me
Cometh a man who was made before me ; '° be-
cause He was prior to me : and of His fulness
have all we received." " This, therefore, was the
knowledge of salvation ; but [it did not consist
in] another God, nor another Father, nor Bythus,
nor the Pleroma of thirty ^ons, nor the Mother
of the (lower) Ogdoad : but the knowledge of
salvation was the knowledge of the Son of God,
who is both called and actually is, salvation, and
Saviour, and salutary. Salvation, indeed, as fol-
lows : " I have waited for Thy salvation, O
Lord." " And then again. Saviour : " Behold
my God, my Saviour, I will put my trust in
Him." '3 But as bringing salvation, thus : "God
hath made known His salvation {^saluiare) in
the sight of the heathen." '^ For He is indeed
Saviour, as being the Son and Word of God ;
but salutary, since [He is] Spirit ; for he says :
" The Spirit of our countenance, Christ the
Lord." '5 But salvation, as being flesh : for " the
Word was made flesh, and dwelt among us." '^
This knowledge of salvation, therefore, John
did impart to those repenting, and believing in
the Lamb of God, who taketh away the sin of
the world.

3. And the angel of the Lord, he says,

7 Rom. iii. 30.

8 Luke i. 68, etc.

9 Luke i. 76.

■° Harvejr observes that the Syriac, agreeing with the Latin here,
expresses priority in point of time; but our translation, without rea-
son, makes it the precedence of honour, viz., was pre/erred before
me. The Greek is, Trpwros jxou.

" John i. 29, 15, 16.

'- Gen. xHx. 18.

■3 Isa. xii. 2.

'< Ps. xcviii. 2.

's Lam. iv. 20, after LXX.

'* John i. 14.

IREN^US AGAINST HERESIES.

425

appeared to the shepherds, proclaiming joy
to them : " For ' there is born in the house of
David, a Saviour, which is Christ the Lord.
Then [appeared] a multitude of the heavenly
host, praising God, and saying, Glory in the
highest to God, and on earth peace, to men
of good will."^ The falsely-called Gnostics say
that these angels came from the Ogdoad, and
made manifest the descent of the superior Christ.
But they are again in error, when saying that
the Christ and Saviour from above was not bom,
but that also, after the baptism of the dispensa-
tional Jesus, he, [the Christ of the Pleroma,]
descended upon him as a dove. Therefore,
according to these men, the angels of the Ogdoad
lied, when they said, " For unto you is born this
day a Saviour, who is Christ the Lord, in the
city of David." For neither was Christ nor
the Saviour bom at that time, by their account ;
but it was he, the dispensational Jesus, who is
of the framer of the world, the [Demiurge],
and upon whom, after his baptism, that is, after
[the lapse of] thirty years, they maintain the
Saviour from above descended. But why did
[the angels] add, " in the city of David," if they
did not proclaim the glad tidings of the fulfil-
ment of God's promise made to David, that from
the fmit of his body there should be an eternal
King? For the Framer [Demiurge] of the en-
tire universe made promise to David, as David
himself declares : *' My help is from God, who
made heaven and earth ; " ^ and again : " In
His hand are the ends of the earth, and the
heights of the mountains are His. For the sea
is His, and He did Himself make it ; and His
hands founded the dry land. Come ye, let us
worship and fall down before Him, and weep in
the presence of the Lord who made us ; for He
is the Lord our God." ■* The Holy Spirit evi-
dently thus declares by David to those hearing
him, that there shall be those who despise Him
who formed us, and who is God alone. Where-
fore he also uttered the foregoing words, mean-
ing to say : See that ye do not err ; besides or
above Him there is no other God, to whom ye
should rather stretch out [your hands], thus
rendering us pious and grateful towards Him
who made, established, and [still] nourishes us.
What, then, shall happen to those who have been
the authors of so much blasphemy against their
Creator? This identical tmth was also what the

' Luke ii. 11, etc.

^ Thus found also in the Vulgate. Harvey supposes that the
original of Irenaeus read according to our textiis receptus, and that
the Vulgate rendering was adopted in this passage by the transcribers
of the Latin version of our author. [No doubt a just remark.]
There can be no doubt, however, that the reading eufioicia! is sup-
ported by many and weighty ancient authorities. [But on this point
see the facts as given by Burgon, in his refutation of the rendering
adopted by late revisers, Revision Revised, p. 41. London, Murray,
1883.]

3 Ps. cxxiv. 8.

< Ps. xcv. 4.

angels [proclaimed]. For when they exclaim,
" Glory to God in the highest, and in earth
peace," they have glorified with these words
Him who is the Creator of the highest, that is,
of super-celestial things, and the Founder of
everything on earth : who has sent to His own
handiwork, that is, to men, the blessing of His
salvation from heaven. Wherefore he adds :
"The shepherds returned, glorifying God for
all which they had heard and seen, as it was told
unto them." s For the Israelitish shepherds did
not glorify another god, but Him who had been
announced by the law and the prophets, the
Maker of all things, whom also the angels
glorified. But if the angels who were from
the Ogdoad were accustomed to glorify any
other, different from Him whom the shepherds
[adored] , these angels from the Ogdoad brought
to them error and not truth.

4. And still further does Luke say in reference
to the Lord : " When the days of purification
were accomplished, they brought Him up to
Jerusalem, to present Him before the Lord, as
it is written in the law of the Lord, That every
male opening the womb shall be called holy to
the Lord \ and that they should offer a sacrifice,
as it is said in the law of the Lord, a pair of
turtle-doves, or two young pigeons : " ^ in his
own person most clearly calling Him Lord,
who appointed the legal dispensation. But
"Simeon," he also says, "blessed God, and
said. Lord, now lettest Thou Thy servant depart
in peace ; for mine eyes have seen Thy salvation,
which Thou hast prepared before the face of all
people ; a light for the revelation of the Gentiles,
and the glory of Thy people Israel." ^ And
"Anna"** also, "the prophetess," he says, in
like manner glorified God when she saw Christ,
" and spake of Him to all them who were look-
ing for the redemption of Jemsalem." ^ Now
by all these one God is shown forth, revealing to
men the new dispensation of liberty, the cove-
nant, through the new advent of His Son.

5. Wherefore also Mark, the interpreter and
follower of Peter, does thus commence his Gos-
pel narrative : " The beginning of the Gospel of
Jesus Christ, the Son of God ; as it is written in
the prophets. Behold, I send My messenger
before Thy face, which shall prepare Thy way.'°
The voice of one crying in the wilderness, Pre-
pare ye the way of the Lord, make the paths

5 Luke ii. 20.
'' Luke ii. 22.

7 Luke ii. 29, etc.

8 Luke ii. 38.

9 The text seems to be corrupt in the old Latin translation. The
rendering here follows Harvey's conjectural restoration of the original
Greek of the passage.

'° The Greek of this passage in St. Mark [i. 2] reads, ra? Tpi|3oi»s
avToO, i.e.. His paths, which varies from the Hebrew original,
to which the text of Irenseus seems to revert, unless indeed his
copy of the Gospels contained the reading of the Code.x Bezae [See
book iii. cap. xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this
Codex, see Burgon, Revision Revised, p. 12, etc., and references.]

426

IREN^US AGAINST HERESIES.

straight before our God." Plainly does the
commencement of the Gospel quote the words
of the holy prophets, and point out Him at
once, whom they confessed as God and Lord ;
Him, the Father of our Lord Jesus Christ, who
had also made promise to Him, that He would
Bend His messenger before His face, who was
John, crying in the wilderness, in " the spirit
and power of Elias," ' " Prepare ye the way of
the Lord, make straight paths before our God."
For the prophets did not announce one and
another (iod, but one and the same ; under
(rarious aspects, however, and many titles. For
mried and rich in attribute is the Father, as I
•nave already shown in the book preceding - this ;
and I shall show [the same truth] from the
prophets themselves in the further course of this
woik. Also, towards the conclusion of his Gos-
\ye\, Mark savs : " So then, after the Lord Jesus
had spoken to them. He was received up into
heaven, and sitteth on the right hand of God ; " ^
confirming what had been spoken by the prophet :
" The Lord said to my Lord, Sit Thou on My
right hand, until Jf make Thy foes Thy foot-
stool." ■♦ Thus God and the Father are truly
one and the same ; He who was announced by
the prophets, and banded down by the true
Gospel ; whom we Christians worship and love
with the whole heart, as the Maker of heaven
and earth, and of all tlnngs therein.

CHAP. XI. — PROOFS IN CONTINUATION, EXTRACTED
FROM ST. JOHN'S GOSPEL. THE GOSPELS ARE
FOUR IN NUMBER, NEITHER MORE NOR LESS.
MYSTIC REASONS FOR THIS.

I. John, the disciple of the Lord, preaches
this faith, and seeks, by the proclamation of the
Gospel, to remove that error which by Cerinthus
had been disseminated among men, and a long
time previously by those termed Nicolaitans, who
are an offset of that " knowledge " falsely so
called, that he might confound them, and per-
suade them that there is but one God, who made
all things by His Word ; and not, as they allege,
that the Creator was one, but the Father of the
Lord another ; and that the Son of the Creator
was, forsooth, one, but the Christ from above
another, who also continued impassible, descend-
ing upon Jesus, the Son of the Creator, and flew
back again into His Pjeroma ; and that Mono-
genes was the beginning, but Logos was the true
son of Monogenes ; and that this creation to
which we belong was not made by the primary
God, but by some power lying far below Him,
and shut off from communion with the things
invisible and ineffable. The disciple of the Lord

' Luke i. 17.
' Sec ii. 35, 3.
* Mark xvi. 19
-• Ps. ex. I.

therefore desiring to put an end to all such doc-
trines, and to establish the rule of truth in the
Church, that there is one Almighty God, who
made all things by His Word, both visible and
invisible ; showing at the same time, that by the
Word, through whom God made the creation,
He also bestowed salvation on the men included
in the creation ; thus commenced His teaching
in the Gospel : " In the beginning was the Word,
and the Word was with God, and the ^^'ord was
God. I'he same was in the beginning with God.
All things were made by Him, and without Him
was nothing made. 5 What was made was life
in Him, and the life was the light of men. And
the light shineth in darkness, and the darkness
comprehended it not." *" " All things," he says,
" were made by Him ; " therefore in "all things"
this creation of ours is [included], for we cannot
concede, to these men that [the words] "all
things " are spoken in reference to those within
their Pleroma. For if their Pleroma do indeed
contain these, this creation, as being such, is not
outside, as I have demonstrated in the preced-
ing book ; 7 but if they are outside the Pleroma,
which indeed appeared impossible, it follows, in
that case, that their Pleroma cannot be " all
things : " therefore this vast creation is not out-
side [the Pleroma].

2. John, however, does himself put this mat-
ter beyond all controversy on our part, when he
says, " He was in this world, and the world was
made by Him, and the world knew Him not.
He came unto His own [things], and His own
[people] received Him not."'^ But according
to Marcion, and those like him, neither was the
world made by Him ; nor did He come to His
own things, but to those of another. And, ac-
cording to certain of the Gnostics, this world
was made by angels, and not by the Word of
God. But according to the followers of Valen-
tinus, the world was not made by Him, but by
the Demiurge. For he (Soter) caused such simil-
itudes to be made, after the pattern of things
above, as they allege ; but the Demiurge ac-
complished the work of creation. For they say
that he, the Lord and Creator of the plan of
creation, by whom they hold that this world was
made, was produced from the Mother ; while
the Gospel affirms plainly, that by the Word,
which was in the beginning with God, all things
were made, which Word, he says, " was made
flesh, and dwelt among us." ''

3. But, according to these men, neither was
the Word made flesh, nor Christ, nor the Saviour
(Soter) , who was produced from [the joint con-

5 Irenaeus frequently quotes this text, and always uses the punc-
tuation here adopted. TertuUian and many others of the Fathers fol'
low his example.

* John i. I, etc.

" See ii. i, etc.

' John i. 10, II.

9 John i. 14.

IREN^US AGAINST HERESIES.

427

t'tbutions of] all [the ^ons]. For they will
have it, that the Word and Christ never came
into this world ; that the Saviour, too, never
became incarnate, nor suffered, but that He de-
scended like a dove upon the dispensational
J esus ; and that, as soon as He had declared
the unknown Father, He did again ascend into
the Pleroma. Some, however, make the asser-
tion, that this dispensational Jesus did become
incarnate, and suffered, whom they represent as
having passed through Mary just as water through
a tube ; but others allege him to be the Son of
the Demiurge, upon whom the dispensational
Jesus descended ; while others, again, say that
Jesus was bom from Joseph and Mary, and that
the Christ from above descended upon him,
being without flesh, and impassible. But ac-
cording to the opinion of no one of the heretics
was the Word of God made flesh. For if any
one carefully examines the systems of them all,
he will find that the Word of God is brought in
by all of them as not having become incarnate
iysine came) and impassible, as is also the Christ
from above. Others consider Him to have been
manifested as a transfigured man ; but they main-
tain Him to have been neither bom nor to have
become incarnate ; whilst others [hold] that He
did not assume a human form at all, but that,
as a dove, He did descend upon that Jesus
who was born from Mary. Therefore the Lord's
disciple, pointing them all out as false witnesses,
says, " And the Word was made flesh, and dwelt
among us." '

4. And that we may not have to ask, Of what
God was the Word made flesh ? he does himself
previously teach us, saying, "There was a man
sent from God, whose name was John. The
same came as a witness, that he might bear wit-
ness of that Light. He was not that Light, but
[came] that he might testify of the Light." ^
By what God, then, was John, the forerunner,
who testifies of the Light, sent [into the world] ?
Truly it was by Him, of whom Gabriel is the
angel, who also announced the glad tidings of
his birth : [that God] who also had promised
by the prophets that He would send His mes-
senger before the face of His Son,^ who should
prepare His way, that is, that he should bear
witness of that Light in the spirit and power of
Elias.'* But, again, of what God was Elias the ser-
vant and the prophet ? Of Him who made heaven
and earth, 5 as he does himself confess. John,
therefore, having been sent by the founder and
maker of this world, how could he testify of that
Light, which came down from things unspeakable

' John i. 14.

2 John i. 6.

3 Mai. iii. I.
* Luke i. 17.

' This evidently refers to i Kings xviii. 36, where Elijah invokes
God as the God of Abraham, Isaac, and Jacob, etc.

and invisible ? For all the heretics have decided
that the Demiurge was ignorant of that Power
above him, whose witness and herald John is
found to be. Wherefore the Lord said that He
deemed him " more than a prophet." ^ For all
the other prophets preached the advent of the
paternal Light, and desired to be worthy of seeing
Him whom they preached ; but John did both
announce [the advent] beforehand, in a like
manner as did the others, and actually saw Him
when He came, and pointed Him out, and per-
suaded many to believe on Him, so that he did
himself hold the place of both prophet and apostle.
For this is to be more than a prophet, because,
" first apostles, secondarily prophets ; " ^ but all
things from one and the same God Himself.

5 . That wine,^ which was produced by God in
a vineyard, and which was first consumed, was
good. None 9 of those who drank of it found
fault with it ; and the Lord partook of it also.
But that wine was better which the Word made
from water, on the moment, and simply for the
use of those who had been called to the mar-
riage. For although the Lord had the power to
supply wine to those feasting, independently of
any created substance, and to fill with food those
who were hungry, He did not adopt this course ;
but, taking the loaves which the earth had pro-
duced, and giving thanks, '° and on the other
occasion making water wine. He satisfied those
who were reclining [at table], and gave drink to
those who had been invited to the marriage ;
showing that the God who made the earth, and
commanded it to bring forth frait, who estab-
lished the waters, and brought forth the foun-
tains, was He who in these last times bestowed
upon mankind, by His Son, the blessing of food
and the favour of drink : the Incomprehensible
[acting thus] by means of the comprehensible,
and the Invisible by the visible ; since there is
none beyond Him, but He exists in the bosom
of the Father.

6. For "no man," he says, "hath seen God
at any time," unless " the only-begotten Son of
God, which is in the bosom of the Father, He
hath declared [Him]." " For He, the Son who
is in His bosom, declares to all the Father who is
invisible. Wherefore ihey know Him to whom
the Son reveals Him ; and again, the Father, by
means of the Son, gives knowledge of His Son to
those who love Him. By whom also Nathanael,
being taught, recognised [Him], he to whom
also the Lord bare witness, that he was "an
Israelite indeed, in whom was no guile." " The

6 Matt. xi. 9; Luke vii. 26.

7 I. Cor. xii. 28.

8 The transition here is so abrupt, that some critics suspect the
loss of part of the text before these words.

9 John ii. 3.
'° John vi. II.
" John i. 18.
'2 John i. 47.

428

IREN^US AGAINST HERESIES.

Israelite recognised his King, therefore did he
cry out to Him, " Rabbi, Thou art the Son of
God, Thou art the King of Israel." By whom
also Peter, having been taught, recognised Christ
as the Son of the living God, when [God] said,
" Behold My dearly beloved Son, in whom I am
well pleased : I will put my Spirit upon Him,
and He shall show judgment to the Gentiles.
He shall not strive, nor cry ; neither shall any
man hear His voice in the streets. A bruised
reed shall He not break, and smoking flax shall
He not quench, until He send forth judgment
into contention ; ' and in His name shall the
Gentiles trust." ^

7. Such, then, are the first principles of the
Gospel : that there is one God, the Maker of
this universe ; He who was also announced by
the prophets, and who by Moses set forth the
dispensation of the law, — [principles] which
proclaim the Father of our Lord Jesus Christ,
and ignore any other God or Father except
Him. So firm is the ground upon which these
Gospels rest, that the very heretics themselves
bear witness to them, and, starting from these
[documents], each one of them endeavours to
establish his own peculiar doctrine. For the
Ebionites, who use Matthew's GospeP only,
are confuted out of this very same, making
false suppositions with regard to the Lord. But
Marcion, mutilating that according to Luke, is
proved to l)e a blasphemer of the only existing
God, from those [passages] which he still retains.
Those, again, who separate Jesus from Christ,
alleging that Christ remained impassible, but
that it was Jesus who suffered, preferring the
Gospel by Mark, if they read it with a love of
truth, may have their errors rectified. Those,
moreover, who follow Valentinus, making copious
use of that according to John, to illustrate their
conjunctions, shall be proved to be totally in
error by means of this very Gospel, as I have
shown in the first book. Since, then, our oppo-
nents do bear testimony to us, and make use of
these [documents], our proof derived from them
is firm and true.

8. It is not possible that the Gospels can be
either more or fewer in number than they are.
For, since there are four zones of the world in
which we live, and four principal winds,'* while
the Church is scattered throughout all the world,
and the " pillar and ground " 5 of the Church is
the Gospel and the spirit of life ; it is fitting that
she should have four pillars, breathing out im-

' The reading veiico? having been followed instead of vikos, vic-
tory.

^ John i. 49, vi. 69; Matt. xii. 18

3 Harvey thinks that this is the Hebrew Gospel of which Irenieiis
speaks in the opening of this book; but comp. Dr. Roberts's Discus-
sions OH the Oosfiels, part ii. chap. iv.

* Literally, "four catholic spirits;" Greek, Tiaaapa xadoAiKa
ni'difiaTa: Latin, " quatuor principales spiritus."

* I Tim. iii. 15.

mortality on every side, and vivifying men afresh.
From which fact, it is evident that the Word, the
Artificer of all. He that sitteth upon the cheni-
bim, and contains all things. He who was mani-
fested to men, has given us the Gospel under
four aspects, but bound together by one Spirit.
As also David says, when entreating His mani-
festation, " Thou that sittest between the cheru-
bim, shine forth." ^ For the cherubim, too, were
four-faced, and their faces were images of the
dispensation of the Son of God. For, [as the
Scripture] says, " The first living creature was
like a lion," ^ symbolizing His effectual working,
His leadership, and royal power ; the second
[living creature] was like a calf, signifying [His]
sacrificial and sacerdotal order; but "the third
had, as it were, the face as of a man," — an evi-
dent description of His advent as a human be-
ing ; " the fourth was like a flying eagle," pointing
out the gift of the Spirit hovering with His wings
over the Church. And therefore the Gospels are
in accord with these things, among which Christ
Jesus is seated. For that according to John re-
lates His original, effectual, and glorious gener-
ation from the Father, thus declaring, " In the
beginning was the Word, and the Word was with
God, and the Word was God." ^ Also, " all
things were made by Him, and without Him
was nothing made." For this reason, too, is
that Gospel full of all confidence, for such is
His person.9 But that according to Luke, tak-
ing up [His] priestly character, commenced
with Zacharias the priest offering sacrifice to
God. For now was made ready the fatted calf,
about to be immolated for '° the finding again
of the younger son. Matthew, again, relates His
generation as a man, saying, " The book of the
generation of Jesus Christ, the son of David,
the son of Abraham ; " " and also, " The birth of
Jesus Christ was on this wise." This, then, is
the Gospel of His humanity ; " for which reason
it is, too, that [the character of] a humble and
meek man is kept up through the whole Gospel.
Mark, on the other hand, commences with [a
reference to] the prophetical spirit coming down
from on high to men, saying, "The beginning
of the Gospel of Jesus Christ, as it is written in
Esaias the prophet," — pointing to the winged
aspect of the Gospel ; and on this account he
made a compendious and cursory narrative, for
such is the proj)hetical character. And the Word
of God Himself used to converse with the ante-
Mosaic patriarchs, in accordance with His di-

* Ps. Ixxx. I.
7 Rev. iv. 7.

* John i. I.

9 The above is the literal rendering of this very obscure sentence,'
it is not at all represented in the Greek here preserved.

'° The Greek is vnip: the Latin, " pro."

" Matt. i. I, 18.

•2 The Greek text of this clause, literally rendered is, " This Gos-
pel, then, is anthropomorphic."

IREN^US AGAINST HERESIES.

429

vinity and glory ; but for those under the law he
instituted a sacerdotal and liturgical service.'
Afterwards, being made man for us, He sent
the gift of the celestial Spirit over all the earth,
protecting us with His wings. Such, then, as
was the course followed by the Son of God, so
was also the form of the living creatures ; and
such as was the form of the living creatures, so
was also the character of the Gospel.'' For the
living creatures are quadriform, and the Gospel
is quadriform, as is also the course followed by
the Lord. For this reason were four principal
(Ka6o\iKai) covenants given to the human race : ^
one, prior to the deluge, under Adam ; the sec-
ond, that after the deluge, under Noah ; the
third, the giving of the law, under Moses ; the
fourth, that which renovates man, and sums up
all things in itself by means of the Gospel, rais-
ing and bearing men upon its wings into the
heavenly kingdom.

9. These things being so, all who destroy the
form of the Gospel are vain, unlearned, and
also audacious ; those, [I mean,] who represent
the aspects of the Gospel as being either more
in number than as aforesaid, or, on the other
hand, fewer. The former class [do so], that
they may seem to have discovered more than is
of the truth ; the latter, that they may set the
dispensations of God aside. For Marcion, re-
jecting the entire Gospel, yea rather, cutting
himself off from the Gospel, boasts that he has
part in the [blessings of] the Gospel.-* Others,
again (the Montanists), that they may set at
nought the gift of the Spirit, which in the latter
dmes has been, by the good pleasure of the
Father, poured out upon the human race, do
not admit that aspect [of the evangelical dis-
pensation] presented by John's Gospel, in which
the Lord promised that He would send the
Paraclete ; s but set aside at once both the Gos-
pel and the prophetic Spirit. Wretched men
indeed ! who wish to be pseudo-prophets, for-
sooth, but who set aside the gift of prophecy

' Or, " a sacerdotal and liturgical order," following the fragment
of the Greek text recovered here. Harvey thinks that the old Latin
"actum" indicates the true reading of the original npa.^i.v, and that
Tofii' is an error. The earlier editors, however, are of a contrary
opinion.

2 That is, the appearance of the Gospel taken as a whole; it being
presented under a fourfold aspect.

3 A portion of the Greek has been preserved here, but it differs
materially from the old Latin version, which seems to represent the
original with greater exactness, and has therefore been followed. The
Greek represents the first covenant as having been given to Noah, at
the deluge, under the sign of the rainbow; the second as that given to
Abraham, under the sign of circumcision; the third, as being the giv-
ing of the law, under Moses; and the fourth, as that of the Gospel,
through our Lord Jesus Christ. [Paradise with the tree of life, Adam
with the Shechinah (Gen. iii. 24, iv. 16), Noah with the rainbow,
Abraham with circumcision, Moses with the ark, Messiah with
the sacraments, and heaven with the river of life, seem the com-
plete system.]

< The old Latin reads, " partem gloriatur se habere Evangelii."
Massuet changed /a r/f?« vcAo pariter , thinking \!^-»x. parte m gave a
sense inconsistent with the Marcionite curtailment of St. Luke.
Harvey, however, observes: " But the Gospel here means the bless-
ings of the Gospel, in which Marcion certainly claimed a share."

5 John xiv. 16, etc.

from the Church ; acting like those (the Encra-
titae)*' who, on account of such as come in
hypocrisy, hold themselves aloof from the com-
munion of the brethren. We must conclude,
moreover, that these men (the Montanists) can-
not admit the Apostle Paul either. For, in his
Epistle to the Corinthians/ he speaks expressly
of prophetical gifts,, and recognises men and
women prophesying in the Church. Sinning,
therefore, in all these particulars, against the
Spirit of God,*^ they fall into the irremissible sin.
But those who are from Valentinus, being, on
the other hand, altogether reckless, while they
put forth their own compositions, boast that they
possess more Gospels than there really are. In-
deed, they have arrived at such a pitch of au-
dacity, as to entitle their comparatively recent
writing " the Gospel of Truth," though it agrees
in nothing with the Gospels of the Apostles, so
that they have really no Gospel which is not full
of blasphemy. For if what they have published
is the Gospel of truth, and yet is totally unlike
those which have been handed down to us from
the apostles, any who please may learn, as is
shown from the Scriptures themselves, that that
which has been handed down from the apostles
can no longer be reckoned the Gospel of truth.
But that these Gospels alone are true and relia-
ble, and admit neither an increase nor diminu-
tion of the aforesaid number, I have proved by
so many and such [arguments]. For, since
God made all things in due proportion and
adaptation, it was fit also that the outward aspect
of the Gospel should be well arranged and har-
monized. The opinion of those men, therefore,
who handed the Gospel down to us, having been
investigated, from their very fountainheads, let
us proceed also to the remaining apostles, and
inquire into their doctrine with regard to God ;
then, in due course we shall listen to the very
words of the Lord.

CHAP. Xn. — THE DOCTRINE OF THE REST OF THE
APOSTLES.

I. The Apostle Peter, therefore, after the res-
urrection of the Lord, and His assumption into
the heavens, being desirous of filling up the num-
ber of the twelve apostles, and in electing into
the place of Judas any substitute who should
be chosen by God, thus addressed those who
were present : " Men [and] brethren, this Scrip-
ture must needs have been fulfilled, which the
Holy Ghost, by the mouth of David, spake be-
fore concerning Judas, which was made guide to
them that took Jesus. For he was numbered
with us : 9 . . . Let his habitation be desolate,

6 Slighting, as did some later heretics, the Pauline EpistU*.
^ I Cor. XI. 4, 5.
* Matt. xii. 31.
9 Acts i. 16, etc.

Vo^

IREN^US AGAINST HERESIES.

md let no man dwell therein ; ' and, His bishop-
rick let another take;"^ — thus leading to the
completion of the apostles, according to the
words spoken by David. Again, when the Holy
Ghost had descended upon the disciples, that
they all might prophesy and speak with tongues,
and some mocked them, as if drunken with new
wine, Peter said that they were not drunken, for
it was the third hour of the day ; but that this
was what had been si)oken by the prophet : " It
shall come to pass in the last days, saith God, I
will pour out of my Spirit upon all flesh, and
they shall prophesy." ^ The God, therefore, who
did promise by the prophet, that He would send
His Spirit upon the whole human race, was He
who did send ; and God Himself is announced
by Peter as having fulfilled His own promise.

2. For Peter said, " Ye men of Israel, hear
my words ; Jesus of Nazareth, a man approved
by God among you by powers, and wonders,
and signs, which God did by Him in the midst
of you, as ye yourselves also know : Him, being
delivered by the determined counsel and fore-
knowledge of God, by the hands of wicked men
ye have slain, affixing [to the cross] : whom
God hath raised up, having loosed the pains of
tieath ; because it was not possible that he
should be holden of them. For David speak-
eth concerning Him,-* I foresaw the Lord always
before my face ; for He is on my right hand,
lest I should be moved : therefore did my heart
rejoice, and my tongue was glad ; moreover also,
my flesh shall rest in hope : because Thou wilt
not leave my soul in hell, neither wilt Thou give
Thy Holy One to see corruption." 5 Then he
proceeds to speak confidently to them concern-
ing the patriarch David, that he was dead and
buried, and that his sepulchre is with them to
this day. He said, " But since he was a prophet,
and knew that God had sworn with an oath to
him, that of the fruit of his body one should sit
in his throne ; foreseeing this, he spake of the
resurrection of Christ, that He was not left in
hell, neither did His flesh see corruption. This
Jesus," he said, " hath God raised up, of which
we all are witnesses : who, being exalted by the
right hand of God, receiving from the Father
the promise of the Holy Ghost, hath shed forth
this gift ^ which ye now see and hear. For
David has not ascended into the heavens ; but
he saith himself. The Lord said unto my Lord,
Sit Thou on My right hand, until I make Thy
foes Thy footstool. Therefore let all the house
of Israel know assuredly, that God hath made

* Ps. Ixix. 25.

2 Ps. cix. 8.

3 Joel ii. 28.
•♦ Ps. XV. 8.

5 Acts ii. 22-37.

* The word £u>poi' or iuipij/u-o is supposed by some to have ex-
isted in the earliest Greek texts, although not found in any extant
now. It is thus quoted by others besides Ircna;u».

that same Jesus, whom ye have crucified, both
Lord and Christ." ^ And when the multitudes
exclaimed, "What shall we do then?" Peter
says to them, " Repent, and be baptized every
one of you in the name of Jesus for the remis-
sion of sins, and ye shall receive the gift of
the Holy Ghost." ^ Thus the apostles did not
preach another God, or another Fulness; nor,
that the Christ who suffered and rose again was
one, while he who flew off on high was another,
and remained impassible ; but that there was
one and the same God the Father, and Christ
Jesus who rose from the dead ; and they
preached faith in Him, to those who did not
believe on the Son of God, and exhorted them
out of the prophets, that the Christ whom God
promised to send, He sent in Jesus, whom they
crucified and God raised up.

3. Again, when Peter, accompanied by John,
had looked upon the man lame from his birth,
before that gate of the temple which is called
Beautiful, sitting and seeking alms, he said to
him, " Silver and gold I have none ; but such as
I have give I thee : In the name of Jesus Christ
of Nazareth, rise up and walk. And immedi-
ately his legs and his feet received strength ; and
he walked, and entered with them into the tem-
ple, walking, and leaping, and praising God." ^
Then, when a multitude had gathered around
them from all quarters because of this unex-
pected deed, Peter addressed them : " Ye men
of Israel, why marvel ye at this ; or why look
ye so earnestly on us, as though by our o%vn
power we had made this man to walk ? The God
of Abraham, the God of Isaac, and the God of
Jacob, the God of our fathers, hath glorified
His Son, whom ye delivered up for judgment,'"
and denied in the presence of Pilate, when he
wished to let Him go. But ye were bitterly set
against '° the Holy One and the Just, and de-
sired a murderer to be granted unto you ; but
ye killed the Prince of life, whom God hath
raised from the dead, whereof we are witnesses.
And in the faith of His name, him, whom ye
see and know, hath His name made strong ;
yea, the faith which is by Him, hath given him
this perfect soundness in the presence of you
all. And now, brethren, I wot that through
ignorance ye did this wickedness.'" . . . But
those things which God before had showed by
the mouth of all the prophets, that His Christ
should suffer, He hath so fulfilled. Repent ye
therefore, and be converted, that your sins may
be blotted out, and that" the times of refresh-

^ Acts ii. 30-37.

* Acts ii. 37, 38.

9 Acts iii. 6, etc.

'" These interpolations are also found in the Codex Bezae.

" " Et veniant" in Latin text: ottw? av eASioati' in Greek. The
translation of these Greek words by "when . . . come," is one of
the most glaring errors in the authorized Enjjlish version.

IREN^US AGAINST HERESIES.

431

ing may come to you from the presence of the
Lord ; and He shall send Jesus Christ, prepared
for you beforehand,' whom the heaven must
indeed receive until the times of the arrange-
ment ^ of all things, of which God hath spoken
by His holy prophets. For Moses truly said
unto our fathers. Your Lord God shall raise up
to you a Prophet from your brethren, like unto
me ; Him shall ye hear in all things whatsoever
He shall say unto you. And it shall come to
pass, that every soul, whosoever will not hear
that Prophet, shall be destroyed from among the
people. And all [the prophets] from Samuel,
and henceforth, as many as have spoken, have
likewise foretold of these days. Ye are the chil-
dren of the prophets, and of the covenant which
God made with our fathers, saying unto Abra-
ham, And in thy seed shall all the kindreds of
the earth be blessed. Unto you first, God, hav-
ing raised up His Son, sent Him blessing you,
that each may turn himself from his iniquities." ^
Peter, together with John, preached to them
this plain message of glad tidings, that the prom-
ise which God made to the fathers had been
fulfilled by Jesus ; not certainly proclaiming
another god, but the Son of God, who also was
made man, and suffered ; thus leading Israel
into knowledge, and through Jesus preaching
the resurrection of the dead,** and showing, that
whatever the prophets had proclaimed as to the
suffering of Christ, these had God fulfilled.

4. For this reason, too, when the chief priests
were assembled, Peter, full of boldness, said to
them, " Ye rulers of the people, and elders of
Israel, if we this day be examined by you of the
good deed done to the impotent man, by what
means he has been made whole ; be it known to
you all, and to all the people of Israel, that by
the name of Jesus Christ of Nazareth, whom ye
crucified, whom God raised from the dead, even
by Him doth this man stand here before you
whole. This is the stone which was set at nought
of you builders, which is become the head-stone
of the corner. [Neither is there salvation in
any other : for] there is none other name under
heaven, which is given to men, whereby we must
be saved." s Thus -the apostles did not change
God, but preached to the people that Christ
was Jesus the crucified One, whom the same
God that had sent the prophets, being God
Himself, raised up, and gave in Him salvation
to men.

5 . They were confounded, therefore, both by
this instance of healing (" for the man was above
forty years old on whom this miracle of healing

' Irenseus, like the majority of the early authorities, manifestly read
wpoKexfipKrixeioi' instead of TrpoiC€KT)puy/neVoi', as in tejcius receptus.
^ Dispositionis.
3 Acts iii. 12, etc.
* Acts iv. 2.
» Acts iv. 8, etc.

took place "^), and by the doctrine of the apos-
tles, and by the exposition of the prophets, when
the chief priests had sent away Peter and John.
[These latter] returned to the rest of their fel-
low-apostles and disciples of the Lord, that is,
to the Church, and related what had occurred,
and how courageously they had acted in the
name of Jesus. The whole Church, it is then
said, " when they had heard that, lifted up the
voice to God with one accord, and said. Lord,
Thou art God, which hast made heaven, and
earth, and the sea, and all that in them is ; who,
through the Holy Ghost,^ by the mouth of our
father David, Thy servant, hast said, Why did
the heathen rage, and the people imagine vain
things? The kings of the earth stood up, and
the rulers were gathered together against the
Lord, and against His Christ. For of a truth,
in this city,^ against Thy holy Son Jesus, whom
Thou hast anointed, both Herod and Pontius
Pilate, with the Gentiles, and the people of
Israel, were gathered together, to do whatsoever
Thy hand and Thy counsel determined before
to be done." 9 These [are the] voices of the
Church from which every Church had its origin ;
these are the voices of the metropoHs of the citi-
zens of the new covenant ; these are the voices
of the apostles ; these are voices of the disciples
of the Lord, the truly perfect, who, after the as-
sumption of the Lord, were perfected by the
Spirit, and called upon the God who made heav-
en, and earth, and the sea, — who was announced
by the prophets, — and Jesus Christ His Son,
whom God anointed, and who knew no other
[God] . For at that time and place there was
neither Valentinus, nor Marcion, nor the rest of
these subverters [of the truth], and their adher-
ents. Wherefore God, the Maker of all things,
heard them. For it is said, "The place was
shaken where they were assembled together ;
and they were all filled with the Holy Ghost, and
they spake the word of God with boldness " '° to
everyone that was willing to believe." "And
with great power," it is added, " gave the apos-
tles witness of the resurrection of the Lord
Jesus," '^ saying to them, "The God of our fathers
raised up Jesus, whom ye seized and slew, hang-
ing [Him] upon a beam of wood : Him hath
God raised up by His right hand '^ to be a Prince
and Saviour, to give repentance to Israel, and

6 Acts iv. 22.

7 These words, though not in textus receptus, are found in some
ancient Mss. and versions; but not the words " our father," which
follow.

8 " In hac civitate" are words not represented in the textus re-
ceptus, but have a place in all modem critical editions of the New
Testament.

9 Acts iv. 24, etc.
'° Acts iv. 31.

" The Latin is, " ut convertat se unusquisque."

■- Acts iv. 33.

'3 This is following Grabe's emendation of the text. The old
Latin reads " gloria sua," the translator having evidently mistaken
5efia for So^j]-

432

IREN^US AGAINST HERESIES.

forgiveness of sins. And we are in this witnesses
of these words ; as also is the Holy Ghost, whom
God hath given to them that believe in Him." '
" And daily," it is said, " in the temple, and from
house to house, they ceased not to teach and
preach Christ Jesus," ^ the Son of God. For
this was the knowledge of salvation, which ren-
ders those who acknowledge His Son's advent
perfect towards God.

6. But as some of these men impudently as-
sert that the apostles, when preaching among the
Jews, could not declare to them another god
besides Him in whom they (their hearers 3) be-
lieved, we say to them, that if the apostles used
to speak to people in accordance with the opin-
ion instilled into them of old, no one learned the
truth from them, nor, at a much earlier date,
from the Lord ; for they say that He did Him-
self speak after the same fashion. Wherefore
neither do these men themselves know the truth ;
but since such was their opinion regarding God,
they had just received doctrine as they were able
to hear it. According to this manner of speak-
ing, therefore, the rule of truth can be with no-
body ; but all learners will ascribe this practice
to all [teachers], that just as every person thought,
and as far as his capability extended, so was also
the language addressed to him. But the advent
of the Lord will appear superfluous and useless,
if He did indeed come intending to tolerate
and to preserve each man's idea regarding God
rooted in him from of old. Besides this, also,
it was a much heavier task, that He whom the
Jews had seen as a man, and had fastened to the
cross, should be preached as Christ the Son of
God, their eternal King. Since this, however,
was so, they certainly did not speak to them in
accordance with their old belief. For they, who
told them to their face that they were the slay-
ers of the Lord, would themselves also much
more boldly preach that Father who is above the
Demiurge, and not what each individual bid
himself believe [respecting God] ; and the sin
was much less, if indeed they had not fastened
to the cross the superior Saviour (to whom it be-
hoved them to ascend), since He was impassible.
For, as they did not speak to the Gentiles in
compliance with their notions, but told them with
boldness that their gods were no gods, but the
idols of demons ; so would they in like manner
have preached to the Jews, if they had known
another greater or more perfect Father, not nour-
ishing nor strengthening the untrue opinion of
these men regarding God. Moreover, while de-
stroying the error of the Gentiles, and bearing
them away from their gods, they did not certainly
induce another error upon them ; but, removing

' Acts V. 30.
^ Acts V. 42.
3 These words have apparently been omitted through inadvertence.

those which were no gods, they pointed out
Him who alone was God and the true Father.

7. From the words of Peter, therefore, which
he addressed in Csesarea to Cornelius the centu-
rion, and those Gentiles with him, to whom the
word of God was first preached, we can under-
stand what the apostles used to preach, the
nature of their preaching, and their idea with
regard to God. Eor this Cornelius was, it is
said, " a devout man, and one who feared God
with all his house, giving much alms to the peo-
ple, and praying to God always. He saw there-
fore, about the ninth hour of the day, an angel
of God coming in to him, and saying. Thine
alms are come up for a memorial before God.
Wherefore send to Simon, who is called Peter."*
But when Peter saw the vision, in which the
voice from heaven said to him, " What God hath
cleansed, that call not thou common," 5 this
happened [to teach him] that the God who had,
through the law, distinguished between clean
and unclean, was He who had purified the Gen-
tiles through the blood of His Son — He whom
also Cornelius worshipped ; to whom Peter,
coming in, said, " Of a truth I perceive that
God is no respecter of persons : but in every
nation, he that feareth Him, and worketh right- ,
eousness, is acceptable to Him." ^ He thus
clearly indicates, that He whom Cornelius had
previously feared as God, of whom he had heard
through the law and the prophets, for whose
sake also he used to give alms, is, in truth, God.
the knowledge of the Son was, however, wanting
to him ; therefore did [Peter] add, " The word,
ye know, which was published throughout all
Judea, beginning from Galilee, after the baptism
which John preached, Jesus of Nazareth, how
God anointed Him with the Holy Ghost, and with
power ; who went about doing good, and healing
all that were oppressed of the devil ; for God
was with Him. And we are witnesses of all those
things which He did both in the land of the
Jews and in Jenisalem ; whom they slew, hang-
ing Him on a beam of wood : Him God raised
up the third day, and showed Him openly ; not
to all the people, but unto us, witnesses chosen
before of God, who did eat and drink with Him
after the resurrection from the dead. And He
commanded us to preach unto the people, and
to testify that it is He which was ordained of
God to be the Judge of quick and dead. To
Him give all the prophets witness, that, through
His name, every one that believeth in Him does
receive remission of sins." ^ The apostles,
therefore, did preach the Son of God, of whom
men were ignorant ; and His advent, to those

■* Acts X. 1-5.
5 Acts X. 15.
* Acts X. 34, 3S.
7 Acts X. 37-44.

IRENvEUS AGAINST HERESIES.

433

who had been already instructed as to God ;
but they did not bring in another god. For if
Peter had known any such thing, he would have
-preached freely to the Gentiles, that the God of
the Jews was indeed one, but the God of the
Christians another ; and all of them, doubtless,
being awe-struck because of the vision of the
angel, would have believed whatever he told
them. But it is evident from Peter's words
that he did indeed still retain the God who was
aheady known to them ; but he also bare wit-
ness to them that Jesus Christ was the Son of
God, the Judge of quick and dead, into whom
he did also command them to be baptized for
the remission of sins ; and not this alone, but he
witnessed that Jesus was Himself the Son of God,
who also, having been anointed with the Holy
Spirit, is called Jesus Christ. And He is the
same being that was born of Mary, as the testi-
mony of Peter implies. Can it really be, that
Peter was not at that time as yet in possession
of the perfect knowledge which these men dis-
covered afterwards? According to them, there-
fore, Peter was imperfect, and the rest of the
apostles were imperfect ; and so it would be
fitting that they, coming to life again, should
become disciples of these men, in order that
they too might be made perfect. But this is
truly ridiculous. These men, in fact, are proved
to be not disciples of the apostles, but of their
own wicked notions. To this cause also are
due the various opinions which exist among
them, inasmuch as each one adopted error just
as he was capable ' [of embracing it]. But the
Church throughout all the world, having its
origin firm from the apostles, perseveres in one
and the same opinion with regard to God and
His Son.

8. But again : Whom did Philip preach to the
eunuch of the queen of the Ethiopians, returning
from Jerusalem, and reading Esaias the prophet,
when he and this man were alone together?
Was it not He of whom the prophet spoke :
" He was led as a sheep to the slaughter, and as
a lamb dumb before the shearer, so He opened
not the month?" " But who shall declare His
nativity? for His life shall be taken away from
the earth." ^ [Philip declared] that this was
Jesus, and that the Scripture was fulfilled in
Him ; as did also the believing eunuch himself :
and, immediately requesting to be baptized, he
said, " I believe Jesus Christ to be the Son of
God." 3 This man was also sent into the regions
of Ethiopia, to preach what he had himself be-
lieved, that there was one God preached by the
prophets, but that the Son of this [God] had

' Quemadmodum capiebat ; perhaps, "just as it presented itself
to him."

2 Acts viii. 32; Isa. liii. 7, %.
^ Acts viii. 37.

already made [His] appearance in human nature
{^seamdum hominem), and had been led as a
sheep to the slaughter ; and all the other state-
ments which the prophets made regarding Him.
9. Paul himself also — after that the Lord
spoke to him out of heaven, and showed him
that, in persecuting His disciples, he persecuted
his own Lord, and sent Ananias to him that
he might recover his sight, and be baptized —
" preached," it is said, " Jesus in the synagogues
at Damascus, with all freedom of speech, that
this is the Son of God, the Christ." ■♦ This is
the mystery which he says was made known to
him by revelation, that He who suffered under
Pontius Pilate, the same is Lord of all, and King,
and God, and Judge, receiving power from Him
who is the God of all, because He became
" obedient unto death, even the death of the
cross." 5 And inasmuch as this is true, when
preaching to the Athenians on the Areopagus —
where, no Jews being present, he had it in his
power to preach God with freedom of speech —
he said to them : " God, who made the world,
and all things therein, He, being Lord of heaven
and earth, dwelleth not in temples made with
hands ; neither is He touched ^ by men's hands,
as though He needed anything, seeing He giveth
to all life, and breath, and all things ; who hath
made from one blood the whole race of men to
dwell upon the face of the whole earth,^ pre-
determining the times according to the boundary
of their habitation, to seek the Deity, if by any
means they might be able to track Him out, or
find Him, although He be not far from each of
us. For in Him we live, and move, and have
our being, as certain men of your own have said,
For we are also His offspring. Inasmuch, then,
as we are the offspring of God, we ought not to
think that the Deity is like unto gold or silver,
or stone graven by art or man's device. There-
fore God, winking at the times of ignorance,
does now command all men everywhere to turn
to Him with repentance ; because He hath ap-
pointed a day, on which the world shall be judged
in righteousness by the man Jesus ; whereof He
hath given assurance by raising Him from the
dead." ^ Now in this passage he does not only
declare to them God as the Creator of the world,
no Jews being present, but that He did also
make one race of men to dwell upon all the
earth ; as also Moses declared : " When the Most
High divided the nations, as He scattered the
sons of Adam, He set the bounds of the nations
after the number of the angels of God ; "^ but

* Acts ix. 20.

5 Phil. ii. 8.

6 Latin translation, tractatur ; which Harvey thinks affords a
conclusive proof that Irenaeus occasionally quotes Scripture by re-
translating from the Syriac.

^ It will be observed that Scripture is here very loosely quoted.

8 Acts xvii. 24, etc.

9 Dcut. xxxii. 8 [LXX.].

434

IREN^US AGAINST HERESIES.

that people which beheves in God is not now
under the power of angels, but under the Lx)rd's
[rule]. "For His people Jacob was made the
portion of the Lord, Israel the cord of His inherit-
ance." ' And again, at Lystra of Lycia (Lycao-
nia), when Paul was with Barnabas, and in the
name of our Lord Jesus Christ had made a man
to walk who had been lame from his birth, and
when the crowd wished to honour them as gods
because of the astonishing deed, he said to them :
" We are men like unto you, preaching to you
God, that ye may be turned away from these vain
idols to [serve] the living God, who made heaven,
and earth, and the sea, and all things that are
therein ; who in times past suffered all nations
to walk in their own ways, although He left not
Himself without witness, performing acts of good-
ness, giving you rain from heaven, and fruitful
seasons, filling your hearts with food and glad-
ness." ^ But that all his Epistles are consonant
to these declarations, I shall, when expound-
ing the apostle, show from the Epistles them-
selves, in the right place. But while I bring
out by these proofs the truths of Scripture, and
set forth briefly and compendiously things which
aTe stated in various ways, do thou also attend
to them with patience, and not deem them pro-
lix ; taking this into account, that proofs [of the
things which are] contained in the Scriptures
cannot be shown except from the Scriptures
themselves.

lo. And still further, Stephen, who was chosen
the first deacon by the apostles, and who, of all
men, was the first to follow the footsteps of the
martyrdom of the Lord, being the first that was
slain for confessing Christ, speaking boldly among
the people, and teaching them, says : "The God
of glory appeared to our father Abraham, . . .
and said to him, Get thee out of thy country,
and from thy kindred, and come into the land
which I shall show thee ; . . . and He removed
him into this land, wherein ye now dwell. And
He gave him none inheritance in it, no, not so
much as to set his foot on ; yet He promised
that He would give it to him for a possession,
and to his seed after him. . . . And God spake
on this wise. That his seed should sojourn in a
strange land, and should be brought into bond-
age, and should be evil-entreated four hundred
years ; and the nation whom they shall serve
will I judge, says the Lord. And after that shall
they come forth, and serve me in this place.
And He gave him the covenant of circumcision :
and so [Abraham] begat Isaac." 3 And the rest
of his words announce the same God, who was
with Joseph and with the patriarchs, and who
spake with Moses.

' Deut. xxxii. 9.
^ Acts xiv. 15-17.
* Acts vii. 3-8.

1 1 . And that the whole range of the doctrine
of the apostles proclaimed one and the same
God, who removed Abraham, who made to him
the promise of inheritance, who in due season
gave to him the covenant of circumcision, who
called his descendants out of Egypt, preserved
outwardly by circumcision — for he gave it as a
sign, that they might not be like the Egyptians ,
— that He was the Maker of all things, that He
was the Father of our Lord Jesus Christ, that He
was the God of glory, — they who wish may learn
from the very words and acts of the apostles, and
may contemplate the fact that this God is one,
above whom is no other. But even if there were^
another god above Him, we should say, upon
[instituting] a comparison of the quantity [of
the work done by each], that the latter is supe-
rior to the former. For by deeds the better man
appears, as I have already remarked ; ■♦ and, in-
asmuch as these men have no works of their
father to adduce, the latter is shown to be God
alone. But if any one, "doting about ques-
tions," 5 do imagine that what the apostles have
declared about God should be allegorized, let
him consider my previous statements, in which
I set forth one God as the Founder and Maker
of all things, and destroyed and laid bare their
allegations ; and he shall find them agreeable to
the doctrine of the apostles, and so to maintain
what they used to teach, and were persuaded of,
that there is one God, the Maker of all things.
And when he shall have divested his mind of
such error, and of that blasphemy against God
which it implies, he will of himself find reason
to acknowledge that both the Mosaic law and
the grace of the new covenant, as both fitted for
the times [at which they were given], were be-
stowed by one and the same God for the benefit
of the human race.

12. For all those who are of a perverse mind,
having been set against the Mosaic legislation,
judging it to be dissimilar and contrary to the
doctrine of the Gospel, have not applied them-
selves to investigate the causes of the difference
of each covenant. Since, therefore, they have
been deserted by the paternal love, and puffed
up by Satan, being brought over to the doctrine
of Simon Magus, they have apostatized in their
opinions from Him who is God, and imagined
that they have themselves discovered more than
the apostles, by finding out another god ; and
[maintained] that the apostles preached the
Gospel still somewhat under the influence of
Jewish opinions, but that they themselves are
purer [in doctrine], and more intelligent, than
the apostles. Wherefore also Marcion and his
followers have betaken themselves to mutilating
the Scriptures, not acknowledging some book?

* Book ii. ch. xxx. a.
s 1 Tim. ri. 4.

IREN^US AGAINST HERESIES.

435

at all ; and, curtailing the Gospel according to
Luke and the Epistles of Paul, they assert that
these are alone authentic, which they have them-
selves thus shortened. In another work,' how-
ever, I shall, God granting [me strength], refute
them out of these which they still retain. But
all the rest, inflated with the false name of
" knowledge," do certainly recognise the Scrip-
tures ; but they pervert the interpretations, as I
have shown in the first book. And, indeed, the
followers of Marcion do directly blaspheme the
Creator, alleging him to be the creator of evils,
[but] holding a more tolerable ^ theory as to his
origin, [and] maintaining that there are two
beings, gods by nature, differing from each other,
— the one being good, but the other evil. Those
from Valentinus, however, while they employ
names of a more honourable kind, and set forth
that He who is Creator is both Father, and Lord,
and God, do [nevertheless] render their theory
or sect more blasphemous, by maintaining that
He was not produced from any one of those
^ons within the Pleroma, but from that defect
which had been expelled beyond the Pleroma.
Ignorance of the Scriptures and of the dispensa-
tion of God has brought all these things upon
them. And in the course of this work I shall
touch upon the cause of the difference of the
covenants on the one hand, and, on the other
hand, of their unity and harmony.

13. But that both the apostles and their dis-
ciples thus taught as the Church preaches, and
thus teaching were perfected, wherefore also they
were called away to that which is perfect —
Stephen, teaching these truths, when he was yet
on earth, saw the glory of God, and Jesus on
His right hand, and exclaimed, " Behold, I see
the heavens opened, and the Son of man stand-
ing on the right hand of God." ^ These words
he said, and was stoned ; and thus did he fulfil
the perfect doctrine, copying in every respect
the Leader of martyrdom, and praying for those
who were slaying him, in these words : " Lord,
lay not this sin to their charge." Thus were
tliey perfected who knew one and the same God,
who from beginning to end was present with
mankind in the various dispensations ; as the
prophet Hosea declares : " I have filled up vis-
ions, and used similitudes by the hands of the
prophets." * Those, therefore, who delivered up
their souls to death for Christ's Gospel — how
could they have spoken to men in accordance
with old-established opinion? If this had been
the course adopted by them, they should not
have suffered ; but inasmuch as they did preach

' No reference is made to this promised work in the writings of
his successors. Probably it never was undertaken.

^ Most of the MSS. read " intolerabiliorem," but one reads as
above, and is followed by all the editors.

3 Acts vii. 56.

* Hos. xii. 10.

things contrary to those persons who did not
assent to the truth, for that reason they suffered.
It is evident, therefore, that they did not relin-
quish the truth, but with all boldness preached
to the Jews and Greeks. To the Jews, indeed,
[they proclaimed] that the Jesus who was cruci-
fied by them was the Son of God, the Judge of
quick and dead, and that He has received from
His Father an eternal kingdom in Israel, as I
have pointed out ; but to the Greeks they
preached one God, who made all things, and
Jesus Christ His Son.

14. This is shown in a still clearer light from
the letter of the apostles, which they forwarded
neither to the Jews nor to the Greeks, but to
those who from the Gentiles believed in Christ,
confirming their faith. For when certain men
had come down from Judea to Antioch — where
also, first of all, the Lord's disciples were called
Christians, because of their faith in Christ — and
sought to persuade those who had believed on
the Lord to be circumcised, and to perform
other things after the observance of the law ;
and when Paul and Barnabas had gone up to
Jerusalem to the apostles on account of this
question, and the whole Church had convened
together, Peter thus addressed them : " Men,
brethren, ye know how that from the days of
old God made choice among you, that the Gen-
tiles by my mouth should hear the word of the
Gospel, and believe. And God, the Searcher
of the heart, bare them witness, giving them the
Holy Ghost, even as to us ; and put no difference
between us and them, purifying their hearts by
faith. Now therefore why tempt ye God, to
impose a yoke upon the neck of the disciples,
which neither our fathers nor we were able to
bear? But we believe that, through the grace
of our Lord Jesus Christ, we are to be saved,
even as they." 5 After him James spoke as fol-
lows : " Men, brethren, Simon hath declared how
God did purpose to take from among the Gen-
tiles a people for His name. And thus ^ do the
words of the prophets agree, as it is written. After
this I will return, and will build again the taber-
nacle of David, which is fallen down ; and I will
build the ruins thereof, and I will set it up : that
the residue of men may seek after the Lord, and
all the Gentiles, among whom my name has
been invoked, saith the Lord, doing these things. 7
Known from eternity is His work to God. Where-
fore I for my part give judgment, that we trouble
not them who from among the Gentiles are turned
to God : but that it be enjoined them, that they

5 Acts XV. 15, etc.

^ Irenseus manifestly read outw? for touto), and in this he agrees
with Codex Bezse. We may remark, once for all, that in the varia-
tions from the received text of the New Testament which occur in our
author, his quotations are very often in accordance with the readings
of the Cambridge MS.

7 Amos ix. II, 12.

436

IREN^US AGAINST HERESIES.

do abstain from the vanities of idols, and from
fornication, and from blood ; and whatsoever '
they wish not to be done to themselves, let them
not do to others." ^ And when these things had
been said, and all had given their consent, they
wrote to them after this manner : " The apostles,
and the presbyters, [and] the brethren, unto those
brethren from among the Gentiles who are in
Antioch, and Syria, and Cilicia, greeting : For-
asmuch as we have heard that certain persons
going out from us have troubled you with words,
subverting your souls, saying. Ye must be cir-
cumcised, and keep the law ; to whom we gave
no such commandment : it seemed good unto
us, being assembled with one accord, to send
chosen men unto you with our beloved Barnabas
and Paul ; men who have delivered up their soul
for the name of our Lord Jesus Christ. We have
sent therefore Judas and Silas, that they may
declare our opinion by word of mouth. For it
seemed good to the Holy Ghost, and to us, to
lay upon you no greater burden than these neces-
sary things ; that ye abstain from meats offered
to idols, and from blood, and from fornication ;
and whatsoever ye do not wish to be done to
you, do not ye to others : from which preserving
yourselves, ye shall do well, walking ^ in the Holy
Spirit." From all these passages, then, it is evi-
dent that they did not teach the existence of
another Father, but gave the new covenant of
liberty to those who had lately believed in God
by the Holy Spirit. But they clearly indicated,
from the nature of the point debated by them,
as to whether or not it were still necessary to
circumcise the disciples, that they had no idea
of another god.

15. Neither [in that case] would they have
had such a terror with regard to the first cove-
nant, as not even to have been willing to eat with
the Gentiles. For even Peter, although he had
been sent to instruct them, and had been con-
strained by a vision to that effect, spake never-
theless with not a little hesitation, saying to them :
"Ye know how it is an unlawful thing for a man
that is a Jew to keep company with, or to
come unto, one of another nation ; but God hath
shown me that I should not call any man common
or unclean. Therefore came I without gainsay-
ing ; " •* indicating by these words, that he would
not have come to them unless he had been com-
manded. Neither, for a like reason, would he
have given them baptism so readily, had he not
heard them prophesying when the Holy Ghost
rested upon them. And therefore did he ex-
claim, " Can any man forbid water, that these

' This addition it also found in Codex Bezs, and in Cyprian and
others.

* Acts XV. 14, etc.

5 Another addition, also found in the Codex Bezse, and in Tertul-
iian.

* Acts X. 28, 29.

should not be baptized, who have received the
Holy Ghost as well as we ? " 5 He persuaded, at
the same time, those that were with him, and
pointed out that, unless the Holy Ghost had
rested upon them, there might have been some
one who would have raised objections to their
baptism. And the apostles who were with James
allowed the Gentiles to act freely, yielding us up
to the Spirit of God. But they themselves, while
knowing the same God, continued in the ancient
observances ; so that even Peter, fearing also lest
he might incur their reproof, although formerly
eating with the Gentiles, because of the vision,
and of the Spirit who had rested upon them,
yet, when certain persons came from James,
withdrew himself, and did not eat with them.
And Paul said that Barnabas likewise did the
same thing.'' Thus did the apostles, whom the
Lord made witnesses of every action and of every
doctrine — for upon all occasions do we find
Peter, and James, and John present with Him —
scrupulously act according to the dispensation of
the Mosaic law, showing that it was from one
and the same God ; which they certainly never
would have done, as I have already said, if they
had learned from the Lord [that there existed]
another Father besides Him who appointed the
dispensation of the law.

CHAP. XIII REFUTATION OF THE OPINION, THAT ^

PAUL WAS THE ONLY APOSTLE WHO HAD KNOWL-
EDGE OF THE TRUTH.

I. With regard to those (the Marcionites) who
allege that Paul alone knew the truth, and that
to him the mystery was manifested by revelation, •
let Paul himself convict them, when he says, that
one and the same God wrought in Peter for the
apostolate of the circumcision, and in himself for
the Gentiles. 7 Peter, therefore, was an apostle of
that very God whose was also Paul ; and Him
whom Peter preached as God among those of ,
the circumcision, and likewise the Son of God, did
Paul [declare] also among the Gentiles. For
our Lord never came to save Paul alone, nor is
God so limited in means, that He should have
but one apostle who knew the dispensation of
His Son. And again, when Paul says, " How
beautiful are the feet of those bringing glad
tidings of good things, and preaching the Gospel
of peace," ** he shows clearly that it was not
merely one, but there were many who used to
preach the truth. And again, in the Epistle to
the Corinthians, when he had recounted all those
who had seen God^ after the resurrection, he

s Acts x. 47.

6 Gal. ii. 12, 13.

7 Gal. ii. 8.

* Rom. X. 15; Isa. lii. 7.

9 All the previous editors accept the reading Deum without re-
mark, but Harvey argues that it must be regarded as a mistake for
Dominum. He scarcely seems, however, to give sufficient weight to
the quotation which immediately follows.

IREN.EUS AGAINST HERESIES.

437

3ays in continuation, •' But whether it were I or
they, so we preach, and so ye beheved, " ' ac-
knowledging as one and the same, the preaching
of ah tnose who saw God ^ after the resurrection
from the dead.

2. And again, the Lord replied to Phihp, who
wished to behold the Father, " Have I been so
long a time with you, and yet thou hast not
known Me, Philip ? He that sees Me, sees also
the Father ; and how sayest thou then, Show us
the Father? For I am in the Father, and the
Father in Me ; and henceforth ye know Him,
and have seen Him." ^ To these men, therefore,
did the Lord bear witness, that in Himself they
had both known and seen the Father (and the
Father is truth). To allege, then, that these
men did not know the truth, is to act the part of
false witnesses, and of those who have been
alienated from the doctrine of Christ. For why
did the Lord send the twelve apostles to the lost
sheep of the house of Israel,^ if these men did
not know the truth? How also did the seventy
preach, unless they had themselves previously
known the truth of what was preached ? Or how
could Peter have been in ignorance, to whom
the Lord gave testimony, that flesh and blood
had not revealed to him, but the Father, who is
in heaven ? s Just, then, as " Paul [was] an apos-
tle, not of men, neither by man, but by Jesus
Christ, and God the Father,"^ [so with the rest ;] ^
the Son indeed leading them to the i-'ather,
but the Father revealing to them the Son.

3. But that Paul acceded to [the request of]
those who summoned him to the apostles, on
account of the question [which had been raised],
and went up to them, with Barnabas, to Jerusa-
lem, not without reason, but that the liberty of
the Gentiles might be confirmed by them, he
does himself say, in the Epistle to the Galatians :
" Then, fourteen years after, I went up again to
Jerusalem with Barnabas, taking also Titus. But
Lwent up by revelation, and communicated to
them that Gospel which I preached among the
Gentiles. " ^ And again he says, " For an hour
we did give place to subjection,^ that the truth
of the gospel might continue with you. " If, then,
any one shall, from the Acts of the Apostles,
carefully scrutinize the time concerning which it
is written that he went up to Jerusalem on ac-

■ I Cor. XV. II.

2 See note 9, p. 436.

3 John xiv. 7, 9, 10.
* Matt. X. 6.

S Matt. xvi. 17.

^ Gal. i. I.

7 Some such supplement seems necessary, as Grabe suggests,
though Harvey contends that no apodosis is requisite.

^ Gal. ii. I, 2.

9 Latin, " Ad horam cessimus subjectioni " (Gal. ii. 5). Irenaeus
gives it an altogether different meaning from that which it has in the
received text. Jerome says that there was as much variation in the
copies of Scripture in his day with regard to the passage, — some
retaining, others rejecting the negative. TertuUian argues for the
-emoval of the negative {Adv. Marc. v. 3).

count of the forementioned question, he will find
those years mentioned by Paul coinciding with
it. Thus the statement of Paul harmonizes with,
and is, as it were, identical with, the testimony of
Luke regarding the apostles.

CHAP. XIV. — IF PAUL HAD KNOWN ANY MYSTERIES
UNREVEALED TO THE OTHER APOSTLES, LUKE,
HIS CONSTANl' COMPANION AND FELLOW-TRAV-
ELLER, COULD NOT HAVE BEEN IGNORANT OF
THEM ; NEITHER COULD THE TRUTH HAVE
POSSIBLY LAIN HID FROM HIM, THROUGH WHOM
ALONE WE LEARN MANY AND MOST IMPORTANT
PARTICULARS OF THE GOSPEL HISTORY.

I . But that this Luke was inseparable from Paul,
and his fellow-labourer in the Gospel, he him-
self clearly evinces, not as a matter of boasting,
but as bound to do so by the truth itself. For
he says that when Barnabas, and John who was
called Mark, had parted company from Paul, and
sailed to Cyprus, " we came to Troas ; " '° and
when Paul had beheld in a dream a man of
Macedonia, saying, "Come into Macedonia, Paul,
and help us, " " immediately, " he says, " we en-
deavoured to go into Macedonia, understanding
that the Lord had called us to preach the Gos-
pel unto them. Therefore, sailing from Troas, we
directed our ship's course towards Samothracia."
And then he carefully indicates all the rest of
their journey as far as Philippi, and how they
delivered their first address : " for, sitting down, "
he says, " we spake unto the women who had
assembled ; " " and certain believed, even a great
many. And again does he say, " But we sailed
from Philippi after the days of unleavened
bread, and came to Troas, where we abode seven
days." '- And all the remaining [details] of his
course with Paul he recounts, indicating with all
diligence both places, and cities, and number of
days, until they went up to Jerusalem ; and what
befeU Paul there, '^ how he was sent to Rome in
bonds ; the name of the centurion who took him
in charge ; '^ and the signs of the ships, and how
they made shipwreck ; '5 and the island upon
which they escaped, and how they received kind-
ness there, Paul healing the chief man of that
island ; and how they sailed from thence to
Puteoli, and from that arrived at Rome ; and for
what period they sojourned at Rome. As Luke
was present at all these occurrences, he carefully
noted them down in writing, so that he cannot
be convicted of falsehood or boastfulness, because
all these [particulars] proved both that he was
senior to all those who now teach otherwise, and
that he was not ignorant of the truth. That he

10 Acts xvi. 8, etc.

11 Acts xvi. 13.

12 Acts XX. 5, 6.
'3 Acts xxi.

I* Acts xxvii.

'S Acts xxviii. ii.

438

IRENyEUS AGAINST HERESIES.

was not merely a follower, but also a fellow-
labourer of the apostles, but especially of Paul,
Paul has himself declared also in the Epistles,
saying : " Demas hath forsaken me, . . . and is
departed unto Thessalonica ; Crescens to Gala-
tia, Titus to Dalmatia. Only Luke is with me." '
From this he shows that he was always attached
to and inseparable from him. And again he says,
in the Epistle to the Colossians : " Luke, the be-
loved physician, greets you." ^ But surely if
Luke, who always preached in company with
Paul, and is called by him " the beloved, " and
with him performed the work of an evangelist,
and was entrusted to hand down to us a Gospel,
learned nothing different from him (Paul), as
has been pointed out from his words, how can
these men, who were never attached to Paul,
boast that they have learned hidden and unspeak-
able mysteries?

2. But that Paul taught with simplicity what
he knew, not only to those who were [employed]
with him, but to those that heard him, he does
himself make manifest. For when the bishops
and presbyters who came from Ephesus and the
other cities adjoining had assembled in Miletus,
since he was himself hastening to Jerusalem to
observe Pentecost, after testifying many things
to them, and declaring what must happen to
him at Jerusalem, he added : " I know that ye
shall see my face no more. Therefore I take
you to record this day, that I am pure from the
blood of all. For I have not shunned to declare
unto you all the counsel of God. Take heed,
therefore, both to yourselves, and to all the flock
over which the Holy Ghost has placed you as
bishops, to rule the Church of the Lord,'' which
He has accjuired for Himself through His own
blood." ■♦ Then, referring to the evil teachers
who should arise, he said : " I know that after
my departure shall grievous wolves come to you,
not sparing the flock. Also of your own selves
shall men arise, speaking perverse things, to
draw away disciples after them." " I have not
shunned," he says, " to declare unto you all the
counsel of God." Thus did the apostles simply,
and without respect of persons, deliver to all
what they had themselves learned from the Lord.
Thus also does Luke, without respect of persons,
deliver to us what he had learned from them, as
he has himself testified, saying, " Even as they
delivered them unto us, who from the beginning
were eye-witnesses and ministers of the Word." s

3. Now if any man set Luke aside, as one who
did not know the truth, he will, [by so acting,]

' 2 Tim. iv. 10, II.

2 Col. iv. 14.

3 In this very important passage of Scripture, Irenaeus manifestly
read Kvpiov instead of ©foO, which is found in ie.ri. rec. The Codex
Bezse has the same reading; but all the other most ancient MSS.
agree with the received text.

* Acts .\x. 25, etc.
5 Luke i. 2.

manifestly reject that Gospel of which he claims
to be a disciple. For through him we have be-
come acquainted with very many and important
parts of the (xospel ; for instance, the generation
of John, the history of Zacharias, the coming of
the angel to Mary, the exclamation of Elisabeth,
the descent of the angels to the shepherds, the
words spoken by them, the testimony of Anna
and of Simeon with regard to Christ, and that
at twelve years of age He was left behind at
Jerusalem ; also the baptism of John, the nun?
ber of the Lord's years when He was baptized
and that this occurred in the fifteenth year of
Tiberius Caesar. And in His office of teacher
this is what He has said to the rich : "Woe unto
you that are rich, for ye have received your con-
solation;" ^ and, "Woe unto you that are full,
for ye shall hunger ; and ye who laugh now, for
ye shall weep ; " and, "Woe unto you when all
men shall speak well of you : for so did your
fathers to the false prophets." All things of the
following kind we have known through Luke
alone (and numerous actions of the Lord we
have learned through him, which also all [the
Evangelists] notice) : the multitude of fishes
which Peter's companions enclosed, when at
the Lord's command they cast the nets ; ^ the
woman who had suffered for eighteen years, and
was healed on the Sabbath-day ; ^ the man who
had the dropsy, whom the Lord made whole on
the Sabbath, and how He did defend Himself
for having performed an act of healing on that
day ; how He taught His disciples not to aspire
to the uppermost rooms ; how we should invite
the poor and feeble, who cannot recompense us ;
the man who knocked during the night to obtain
loaves, and did obtain them, because of the
urgency of his importunity ; ^ how, when [our
Lord] was sitting at meat with a Pharisee, a
woman that was a sinner kissed His feet, and
anointed them with ointment, with what the
Lord said to Simon on her behalf concerning
the two debtors ; '° also about the parable of that
rich man who stored up the goods which had
accrued to him, to whom it was also said, " In
this night they shall demand thy soul from thee ;
whose then shall those things bew hich thou hast
prepared? " " and similar to this, that of the rich
man, who was clothed in purple and who fared
sumptuously, and the indigent Lazarus ; '- also
the answer which He gave to His disciples when
they said, "Increase our faith ; " '^ also His con-
versation with Zaccheus the publican ; '■* also about

* Luke vi. 24, etc.

7 Luke V.

8 Luke xiii.

9 Luke xi.
'° Luke vii.

" Luke xii. 20.
'- Luke xvi.
'3 Luke xvii. 5.
'* Luke xix.

IREN^US AGAINST HERESIES.

439

the Pharisee and the pubhcan, who were pray-
ing in the temple at the same time ; ■ also the
ten lepers, whom He cleansed in the way simul-
taneously ; ^ also how He ordered the lame and
the blind to be gathered to the wedding from
the lanes and streets ; ^ also the parable of the
judge who feared not God, whom the widow's
importunity led to avenge her cause ; ■♦ and about
the fig-tree in the vineyard which produced no
fruit. There are also many other particulars to
be found mentioned by Luke alone, which are
made use of by both Marcion and Valentinus.
And besides all these, [he records] what [Christ]
said to His disciples in the way, after the resur-
rection, and how they recognised Him in the
breaking of bread.s

4. It follows then, as of course, that these
men must either receive the rest of his narrative,
or else reject these parts also. For no persons
of common sense can permit them to receive
some things recounted by Luke as being true,
and to set others aside, as if he had not known
the truth. And if indeed Marcion's followers
reject these, they will then possess no Gospel ;
for, curtailing that according to Luke, as I have
said already, they boast in having the Gospel [in
what remains]. But the followers of Valentinus
must give up their utterly vain talk ; for they
have taken from that [Gospel] many occasions
for their own speculations, to put an evil inter-
pretation upon what he has well said. If, on
the other hand, they feel compelled to receive
the remaining portions also, then, by studying the
perfect Gospel, and the doctrine of the apostles,
they will find it necessary to repent, that they
may be saved from the danger [to which they
are exposed].

CHAP. XV. — REFUTATION OF THE EBIONITES, WHO
DISPARAGED THE AUTHORITY OF ST. PAUL, FROM
THE WRITINGS OF ST. LUKE, WHICH MUST BE
RECEIVED AS A WHOLE. EXPOSURE OF THE HY-
POCRISY, DECEIT, AND PRIDE OF THE GNOSTICS.
THE APOSTLES AND THEIR DISCIPLES KNEW AND
PREACHED ONE GOD, THE CREATOR OF THE
WORLD.

I . But again, we allege the same against those
who do not recognise Paul as an apostle : that
they should either reject the other words of the
Gospel which we have come to know through
Luke alone, and not make use of them ; or else,
if they do receive all these, they must necessarily
admit also that testimony concerning Paul, when
he (Luke) tells us that the Lord spoke at first to
him from heaven : " Saul, Saul, why persecutest
thou Me ? I am Jesus Christ, whom thou per-

1 Luke xviii.

2 Luke xvii.

3 Luke xviii.
* Luke xiii.

S Luke xxiv.

secutest ; " ^ and then to Ananias, saying regard-
ing him : " Go thy way ; for he is a chosen
vessel unto Me, to bear My name among the
Gentiles, and kings, and the children of Israel.
For I will show him, from this time, how great
things he must suffer for My name's sake." ^
Those, therefore, who do not accept of him [as
a teacher] , who was chosen by God for this pur-
pose, that he might boldly bear His name, as
being sent to the forementioned nations, do de-
spise the election of God, and separate them-
selves from the company of the apostles. For
neither can they contend that Paul was no apostle,
when he was chosen for this purpose ; nor can
they prove Luke guilty of falsehood, when he
proclaims the truth to us with all diligence. It
may be, indeed, that it was with this view that
God set forth very many Gospel truths, through
Luke's instrumentality, which all should esteem
it necessary to use, in order that all persons,
following his subsequent testimony, which treats
upon the acts and the doctrine of the apostles,
and holding the unadulterated rule of truth, may
be saved. His testimony, therefore, is true, and
the doctrine of the apostles is open and stedfast,
holding nothing in reserve ; nor did they teach one
set of doctrines in private, and another in public.
2. For this is the subterfuge of false persons,
evil seducers, and hypocrites, as they act who
are from Valentinus. These men discourse to
the multitude about those who belong to the
Church, whom they do themselves term " vul-
gar," and " ecclesiastic." ^ By these words they
entrap the more simple, and entice them, imi-
tating our phraseology, that these [dupes] may
listen to them the oftener ; and then these are
asked ^ regarding us, how it is, that when they
hold doctrines similar to ours, we, without cause,
keep ourselves aloof from their company ; and
[how it is, that] when they say the same things,
and hold the same doctrine, we call them here-
tics? When they have thus, by means of ques-
tions, overthrown the faith of any, and rendered
them uncontradicting hearers of their own, they
describe to them in private the unspeakable
mystery of their Pleroma. But they are alto-
gether deceived, who imagine that they may
learn from the Scriptural texts adduced by here-
tics, that [doctrine] which their words plausibly
teach.i° For error is plausible, and bears a re-

* Acts xxii. 8, xxvi. 15.

7 Acts ix. 15, 16.

8 Latin, " communes et ecclesiasticos: " KadokiKov? is translated
here " communes," as for some time after the word caiholic^is had
not been added to the Latin language in its ecclesiastical sense. [The
Roman Creed was remarkable for its omission of the word Catholic.
See Bingham, Antiquities, book x. cap. iv. sect. 11.]

9 We here follow the text of Harvey, who prints, without remark,
gucEriintitr, instead of qiieruntidr, as in Migne's edition.

'° Such is the sense educed by Harvey from the old Latin version,
which thus runs: " Decipiuntur autem omnes, qui quod est in verlis
verisimile, se putant posse discere a veritate." For " omr.es " he would
read " omnino," and he discards the emendation proposed by the lur
mcr editors, viz., " discernere " for " discere."

440

IRENvEUS AGAINST HERESIES.

semblance to the truth, but requires to be dis-
guised ; while truth is without disguise, and
therefore has been entrusted to children. And
if any one of their auditors do indeed demand
explanations, or start objections to them, they
affirm that he is one not capable of receiving
the truth, and not having from above the seed
[derived] from their Mother ; and thus really
give him no reply, but simply declare that he is
of the intermediate regions, that is, belongs to
animal natures. But if any one do yield himself
up to them like a little sheep, and follows out
their practice, and their " redemption," such an
one is puffed up to such an extent, that he thinks
he is neither in heaven nor on earth, but that
he has passed within the Pleroma ; and having
already embraced his angel, he walks with a
strutting gait and a supercilious countenance,
possessing all the pompous air of a cock. There
are those among them who assert that that man
who comes from above ought to follow a good
course of conduct ; wherefore they do also pre-
tend a gravity [of demeanour] with a certain
superciliousness. The majority, however, having
liecome scoffers also, as if already perfect, and
living without regard [to appearances], yea, in
contempt [of that which is good], call them-
selves " the spiritual," and allege that they have
already become acquainted with that place of
refreshing which is within their Pleroma.

3. But let us revert to the same line of argu-
ment [hitherto pursued]. For when it has been
manifestly declared, that they who were the
preachers of the truth and the apostles of liberty
termed no one else God, or named him Lord,
except the only true God the Father, and His
Word, who has the pre-eminence in all things ;
it shall then be clearly proved, that they (the
apostles) confessed as the Lord God Him who
was the Creator of heaven and earth, who also
spoke with Moses, gave to him the dispensation
of the law, and who called the fathers ; and that
they knew no other. The opinion of the apostles,
therefore, and of those (Mark and Luke) who
learned from their words, concerning God, has
been made manifest.

CHAP. XVI. — PROOFS FROM THE APOSTOLIC WRFT-
INGS, THAT JESUS CHRIST WAS ONE AND THE
SAME, THE ONLV BEGOITEN SON OF GOD, PER-
FECr GOD AND PERFECT MAN.

I . But ' there are some who say that Jesus
was merely a receptacle of Christ, upon whom
the Christ, as a dove, descended from above,
and that when He had declared the unnameable
Father He entered into the Pleroma in an in-

' We here omit since, .ind insert therefore afterwards, to avoid
the extreme length of the sentence as it stands in the Latin version.
'I'he apodosis does not occur till the words, " I judge it necessary,"
arc reached.

comprehensible and invisible manner : for that
He was not comprehended, not only by men,
but not even by those powers and virtues which
are in heaven, and that Jesus was the Son, but
that ^ Christ was the Father, and the Father of '
Christ, God ; while others say that He merely
suffered in outward appearance, being naturally
impassible. The Valentinians, again, maintain
that the dispensational Jesus was the same who
passed through Mary, upon whom that Saviour
from the more exalted [region] descended, who
was also termed Pan,^ because He possessed the
names {vocahula) of all those who had produced
Him ; but that [this latter] shared with Him,
the dispensational one. His power and His name ;
so that by His means death was abolished, but
the Father was made known by that Saviour who
had descended from above, whom they do also
allege to be Himself the receptacle of Christ and
of the entire Pleroma ; confessing, indeed, in
tongue one Christ Jesus, but being divided in
[actual] opinion : for, as I have already observed,
it is the practice of these men to say that there
was one Christ, who was produced by Monogenes,
for the confirmation of the Pleroma ; but that
another, the Saviour, was sent [forth] for the
glorification of the Father ; and yet another, the
dispensational one, and whom they represent
as having suffered, who also bore [in himself]
Christ, that Saviour who returned into the Ple-
roma. I judge it necessary therefore to take
into account the entire mind of the apostles
regarding our Lord Jesus Christ, and to show
that not only did they never hold any such opin-
ions regarding Him ; but, still further, that they
announced through the Holy Spirit, that those
who should teach such doctrines were agertts of
Satan, sent forth for the purpose of overturning the
faith of some, and drawing them away from life.

2. That John knew the one and the same Word
of God, and that He was the only begotten, and
that He became incarnate for our salvation, Jesus
Christ our Lord, I have sufficiently proved from
the word of John himself. And Matthew, too,
recognising one and tlie same Jesus Christ, ex-
hibiting his generation as a man from the Virgin,*
even as God did promise David that He would
raise up from the fniit of his body an eternal
King, having made the same promise to Abraham
a long time previously, says : " The book of the
generation of Jesus Christ, the son of David,
the son of Abraham." 5 Then, that he might
free our mind from suspicion regarding Joseph,
he says : " But the birth of Christ^ was on this

2 See book i. 12, 4.

3 The Latin text has " Christum," which is supposed to be an
erroneous reading. See also book ii. c. xii. s. 6.

* Ps. cxxxii. II.
, 5 Matt. i. I.

*> Matt. i. 18. It is to be observed that Irenaeus here reads Christ
instead of Jesus Christ, as in text, rec, thus agreeing with the
reading of the Vulgate in the passage.

IREN^US AGAINST HERESIES.

441

wise. When His mother was espoused to Joseph,
before they came together, she was found with
child of the Holy Ghost." Then, when Joseph
had it in contemplation to put Mary away, since
she proved with child, [Matthew tells us of] the
angel of God standing by hmi, and saying :
" Fear not to take unto thee Mary thy wife : for
that which is conceived in her is of the Holy
Ghost. And she shall bring forth a son, and
thou shalt call His name Jesus ; for He shall
save His people from their sins. Now this was
done, that it might be fulfilled which was spoken
of the Lord by the prophet : Behold, a virgin
shall conceive, and bring forth a son, and they
shall call His name Emmanuel, which is, God
with us ; " clearly signifying that both the prom-
ise made to the fathers had been accomplished,
that the Son of God was born of a virgin, and
that He Himself was Christ the Saviour whom
the prophets had foretold ; not, as these men
assert, that Jesus was He who was born of
Mary, but that Christ was He who descended
from above. Matthew might certainly have said,
"Now the birth oi Jesus was on this wise ; " but
the Holy Ghost, foreseeing the corrupters [of the
truth] , and guarding by anticipation against their
deceit, says by Matthew, " But the birth of
Christ was on this wise ; " and that He is Em-
manuel, lest perchance we might consider Him
as a mere man : for " not by the will of the flesh,
nor by the will of man, but by the will of God,
was the Word made flesh ; " ' and that we should
not imagine that Jesus was one, and Christ
another, but should know them to be one and
the same.

3. Paul, when writing to the Romans, has
explained this very point : " Paul, an apostle of
Jesus Christ, predestinated unto the Gospel of
God, which He had promised by His prophets
in the holy Scriptures, concerning His Son, who
was made to Him of the seed of David accord-
ing to the flesh, who was predestinated the Son
of God with power through the Spirit of holi-
ness, by the resurrection from the dead of our
Lord Jesus Christ." ^ And again, writing to the
Romans about Israel, he says : " Whose are the
fathers, and from whom is Christ according to
the flesh, who is God over all, blessed for ever."^
And again, in his Epistle to the Galatians, he
says : " But when the fulness of time had come,
God sent forth His Son, made of a woman,
made under the law, to redeem them that were
under the law, that we might receive the adop-
tion ; " '^ plainly indicating one God, who did by

' John i. 13, 14. From this, and also a quotation of the same
passage in chap. xix. of this book, it appears that Irenseus must have
read OS . . . cYei/v^^rj here, and not oi . . . kyfvvr\S-(\aa.v. TerlulUan
quotes the verse to the same effect {Lib. de Came Christi, cap. 19
and 24).

^ Rom. i. 1-4.

3 Rom. ix. 5.

■« Gal. iv. 4, 5.

the prophets make promise of the Son, and one
Jesus Christ our Lord, who was of the seed of
David according to His birth from Mary ; and
that Jesus Christ was appointed the Son of God
with power, according to the Spirit of holiness,
by the resurrection from the dead, as being the
first begotten in all the creation ; s the Son of
God being made the Son of man, that through
Him we may receive the adoption, — humanity ^
sustaining, and receiving, and embracing the*
Son of God. Wherefore Mark also says : " The '
beginning of the Gospel of Jesus Christ, the Son
of God ; as it is written in the prophets." ^
Knowing one and the same Son of God, Jesus
Christ, who was announced by the prophets, who
from the fruit of David's body was Emmanuel,
" the messenger of great counsel of the Father ;" **
through whom God caused the day-spring and
the Just One to arise to the house of David,
and raised up for him an horn of salvation, " and
established a testimony in Jacob ; " ^ as David
says when discoursing on the causes of His birth :
" And He appointed a law in Israel, that another
generation might know [Him,] the children
which should be born from these, and they aris-
ing shall themselves declare to their children, so
that they might set their hope in God, and seek
after His commandments." '° And again, the
angel said, when bringing good tidings to Mary :
" He shall be great, and shall be called the Son of
the Highest ; and the Lord shall give unto Him
the throne of His father David;"" acknowl-
edging that He who is the Son of the Highest,
the same is Himself also the Son of David. And
David, knowing by the Spirit the dispensation
of the advent of this Person, by which He is
supreme over all the living and dead, confessed
Him as Lord, sitting on the right hand of the
Most High Father.'^

4. But Simeon also — he who had received
an intimation from the Holy Ghost that he
should not see death, until first he had beheld
Christ Jesus — taking Him, the first-begotten of
the Virgin, into his hands, blessed God, and
said, " Lord, now lettest Thou Thy servant de-
part in peace, according to Thy word : because
mine eyes have seen Thy salvation, which Thou
hast prepared before the face of all people ; a
light to lighten the Gentiles, and the glory of
Thy people Israel ; " '^ confessing thus, that the
infant whom he was holding in his hands, Jesus,
bom of Mary, was Christ Himself, the Son of
God, the light of all, the glory of Israel itself,

5 Col. i. 14, 15.

6 " Homine."
^ Mark i. i.

8 Isa. ix. 6 (LXX.).

9 Luke i. 6g.
•o Ps. Ixxviii. 5.
" Luke i. 32.

12 Ps. ex. I.
'3 Llike ii. 39.

442

IREN^US AGAINST HERESIES.

and the peace and refreshing of those who had
fallen asleep. For He was already despoiling
men, by removing their ignorance, conferring
upon them His own knowledge, and scattering
abroad those who recognised Him, as Esaias
says : " Call His name. Quickly spoil. Rapidly
divide." ' Now these are the works of Christ.
He therefore was Himself Christ, whom Simeon
carrying [in his arms] blessed the Most High ;
'on beholding whom the shepherds glorified God ;
whom John, while yet in his mother's womb,
and He (Christ) in that of Mary, recognising
as the Lord, saluted with leaping ; whom the
Magi, when they had seen, adored, and offered
their gifts [to Him], as I have already stated,
and prostrated themselves to the eternal King,
departed by another way, not now returning by
the way of the Assyrians. " For before the
child shall have knowledge to cry. Father or
mother, He shall receive the power of Damas-
cus, and the spoils of Samaria, against the king
of the Assyrians ; " ^ declaring, in a mysterious
manner indeed, but emphatically, that the Lord
did fight with a hidden hand against Amalek.^
For this cause, too. He suddenly removed those
children belonging to the house of David, whose
ha])j)y lot it was to have been born at that time,
that He might send them on before into His
kingdom ; He, since He was Himself an infant,
so arranging it that human infants should be
martyrs, slain, according to the Scriptures, for
the sake of Christ, who was born in Bethlehem
of Judah, in the city of David. •♦

5. Therefore did the Lord also say to His
disciples after the resurrection, " O thoughtless
ones, and slow of heart to believe all that the
{)rophets have spoken ! Ought not Christ to
have suffered these things, and to enter into His
glory? "5 And again does He say to them:
" These are the words which I spake unto you
while I was yet with you, that all things must be
fulfilled which were written in the law of Moses,
and in the prophets, and in the Psalms, concern-
ing Me. Then opened He their understand-
ing, that they should understand the Scriptures,
and said unto them. Thus it is written, and thus
it behoved Christ to suffer, and to rise again
from the dead, and that repentance for the
remission of sins be preached in His name
among all nations." ^ Now this is He who was
born of Mary ; for He says : " The Son of man
must suffer many things, and be rejected, and
crucified, and on the third day rise again." ^
The Gospel, therefore, knew no other son of
man but Him who was of Mary, who also suf-

' Isa. viii. 3.

* Tsa. viii. 4.

3 Ex. xvii. 16 (LXX.).

* Matt. ii. 16.

5 I>uke xxiv. 25.

* Luke xxiv. 44, etc.

' Mark viii. 31 and Luke ix. 32.

fered ; and no Christ who flew away from Jesus
before the passion ; but Him who was born it
knew as Jesus Christ the Son of God, and that
this same suffered and rose again, as John, the
disciple of the Lord, verifies, saying : " But these
are written, that ye might beheve that Jesus
is the Christ, the Son of God, and that believ-
ing ye might have eternal life in His name," **
— foreseeing these blasphemous systems which
divide the Lord, as far as lies in their power,
saying that He was formed of t^vo different
substances. For this reason also he has thus
testified to us in his Epistle : " Litrie children,
it is the last time ; and as ye have heard that
Antichrist doth come, now have many antichrists
appeared ; whereby we know that it is the last
time. They went out from us, but they were
not of us ; for if they had been of us, they
would have continued with us : but [they de-
parted], that they might be made manifest that
they are not of us. Know ye therefore, that
every lie is from without, and is not of the
truth. Who is a liar, but he that denieth that
Jesus is the Christ? This is Antichrist." ^

6. But inasmuch as all those before mentioned,
although they certainly do with their tongue con-
fess one Jesus Christ, make fools of themselves,
thinking one thing and saying another ; '° for their
hypotheses vary, as I have already shown, al-
leging, [as they do,] that one Being suffered and
was bom, and that this was Jesus ; but that there'
was another who descended upon Him, and that
this was Christ, who also ascended again ; and
they argue, that he who proceeded from the
Demiurge, or he who was dispensational, or he
who sprang from Joseph, was the Being subject
to suffering ; but upon the latter there descended
from the invisible and ineffable [places] the for-
mer, whom they assert to be incomprehensible,
invisible, and impassible : they thus wander from
the truth, because their doctrine departs from
Him who is truly God, being ignorant that His
only-begotten Word, who is always present with
the human race, united to and mingled Avith His
own creation, according to the Father's pleasure,
and who became flesh, is Himself Jesus Christ
our Lord, who did also suffer for us, and rose
again on our behalf, and who will come again in
the glory of His Father, to raise up all flesh, and
for the manifestation of salvation, and to apply
the nile of just judgment to all who were made
by Him. There is therefore, as I have pointed
out, one God the Father, and one Christ Jesus,
who came by means of the whole dispensational
arrangements [connected with Him], and gath-

* John XX. 31.

9 I John ii. 18, etc., loosely quoted.

'" The text here followed is that of two Syriac MSS., which prove
the loss of several consecutive words in the old Latin version, and
clear up the meaning of a confused sentence, showing that the word
" autem " is here, as it probably is elsewhere, merely a contraction for
"aut eum."

IREN^US AGAINST HERESIES.

443

ered together all things in Himself.' But in
every respect, too, He is man, the formation of
God ; and thus He took up man into Himself,
the invisible becoming visible, the incomprehen-
sible being made comprehensible, the impassible
becoming capable of suffering, and the Word
being made man, thus summing up all things in
Himself: so that as in super-celestial, spiritual,
and invisible things, the Word of God is supreme,
so also in things visible and corporeal He might
possess the supremacy, and, taking to Himself
the pre-eminence, as well as constituting Him-
self Head of the Church, He might draw all
things to Himself at the proper time.

7. With Him is nothing incomplete or out of
due season, just as with the Father there is noth-
ing incongruous. For all these things were fore-
known by the Father ; but the Son works them
out at the proper time in perfect order and se-
quence. This was the reason why, when Mary
was urging [Him] on to [perform] the wonder-
ful miracle of the wine, and was desirous before
the time to partake^ of the cup of emblematic
significance, the Lord, checking her untimely
haste, said, "Woman, what have I to do with
thee? mine hour is not yet come"^ — waiting
for that hour which was foreknown by the Father.
This is also the reason why, when men were often
desirous to take Him, it is said, " No man laid
hands upon Him, for the hour of His being taken
was not yet come ; " * nor the time of His pas-
sion, which had been foreknown by the Father ;
as also says the prophet Habakkuk, " By this
Thou shalt be known when the years have drawn
nigh ; Thou shalt be set forth when the time
comes ; because my soul is disturbed by anger.
Thou shalt remember Thy mercy." s Paul also
says : " But when the fulness of time came, God
sent forth His Son." ^ By which is made mani-
fest, that all things which had been foreknown
of the Father, our Lord did accomplish in their
order, season, and hour, foreknown and fitting,
being indeed one and the same, but rich and
great. For He fulfils the bountiful and compre-
hensive will of His Father, inasmuch as He is
Himself the Saviour of those who are saved, and
the Lord of those who are under authority, and
the God of all those things which have been
formed, the only-begotten of the Father, Christ
who was announced, and the Word of God, who
became incarnate when the fulness of time had
come, at which the Son of God had to become
the Son of man.

' Eph. i. 10.

2 " Participare compendii poculo," i.e., the cup which recapitu-
lates the suffering of Christ, and which, as Harvey thinks, refers to
the symbolical character of the cup of tlie Eucharist, as setting forth
the passion of Christ.

3 John ii. 4.

* John vii. 30.

5 Hab. iii. 2.

6 Gal. iv. 4.

8. All, therefore, are outside of the [Chris-
tian] dispensation, who, under pretext of knowl-
edge, understand that Jesus was one, and Christ
another, and the Only-begotten another, from
whom again is the Word, and that the Saviour is
another, whom these disciples of error allege to
be a production of those who were made .^ons
in a state of degeneracy. Such men are to out-
ward appearance sheep \ for they appear to be
like us, by what they say in public, repeating the
same words as we do ; but inwardly they are
wolves. Their doctrine is homicidal, conjuring
up, as it does, a number of gods, and simulating
many Fathers, but lowering and dividing the Son
of God in many ways. These are they against
whom the Lord has cautioned us beforehand ;
and His disciple, in his Epistle already men-
tioned, commands us to avoid them, when he
says : " For many deceivers are entered into the
world, who confess not that Jesus Christ is come
in the flesh. This is a deceiver and an anti-
christ. Take heed to them, that ye lose not
what ye have wrought." ^ And again does he
say in the Epistle : " Many false prophets are
gone out into the world. Hereby know ye the
Spirit of God : Every spirit that confesseth that
Jesus Christ is come in the flesh is of God ; and
every spirit which separates Jesus Christ is not
of God, but is of antichrist." ^ These words
agree with what was said in the Gospel, that
" the Word was made flesh, and dwelt among
us." Wherefore he again exclaims in his Epis-
tle, " Every one that believeth that Jesus is the
Christ, has been bom of God ; " ^ knowing Jesus
Christ to be one and the same, to whom the
gates of heaven were opened, because of His
taking upon Hini flesh : who shall also come in
the. same flesh in which He suffered, revealing
the glory of the Father.

9. Concurring with these statements, Paul,
speaking to the Romans, declares : " Much
more they who receive abundance of grace and
righteousness for [eternal] life, shall reign by
one, Christ Jesus." '° It follows from this, that
he knew nothing of that Christ who flew away
from Jesus ; nor did he of the Saviour above,
whom they hold to be impassible. For if, in

7 2 John, 7, 8. Irenaeus seems to have read airrovs instead of
eauTous, as in the received text.

8 I John iv. I, 2. This is a material difference from the received
text of the passage : " Every spirit that confesseth not that Jesus
Christ is come in the flesh." The Vulgate t]^nslation and Origen
agree with Irenaeus, and TertuUian seems to recognise both readings
(Adv. Marc, v. 16). Socrates tells us (vii. 32, p. 381) that the pas-
sage had been corrupted by those who wished to separate the human-
ity of Christ from His divinity, and that the old copies read, irai'
7i*e0/iia o Avei Thv 'lr\<jovv a-n'o ToO ©foO ovk ecTTi, which exactly agrees
with Origen's quotation, and very nearly with that of Irenaeus, now
before us. Polycarp {£/>., c. vii.) seems to allude to the passage as
we have it now, and so does I|;natius (Ep, Smyr., c. v.) See the
question discussed by Burton, in his Ante-Nicene Testimonies [to
the Div. of Christ. Another work of Burton has a similar name.
See British Critic, vol. ii. (of 1827), p. 265].

9 I John v. I.
«o Rom. T. 17.

444

IREN^US AGAINST HERESIES.

truth, the one suffered, and the other remained
incapable of suffering, and the one was bom,
but the other descended upon him who was bom,
and left him again, it is not one, but two, that
are shown forth. But that the apostle did know
Him as one, both who was born and who suf-
fered, namely Christ Jesus, he again says in the
same Epistle : " Know ye not, that so many of
us as were baptized in Christ Jesus were baptized
in His death ? that like as Christ rose from the
dead, so should we also walk in newness of life." '
But again, showing that Christ did suffer, and
was Himself the Son of God, who died for us,
and redeemed us with His blood at the time
appointed beforehand, he says : " For how is it,
that Christ, when we were yet without strength,
in due time died for the ungodly? But God
commendeth His love towards us, in that, while
we were yet sinners, Christ died for us. Much
more, then, being now justified by His blood,
we shall be saved from wrath through Him. For
if, when we were enemies, we were reconciled
to God by the death of His Son ; much more,
being reconciled, we shall be saved by His life." ^
He declares in the plainest manner, that the
same Being who was laid hold of, and underwent
suffering, and shed His blood for us, was both
Christ and the Son of God, who did also rise
again, antl was taken up into heaven, as he him-
self [Paul] says : " But at the same time, [it
is] Christ [that] died, yea rather, that is risen
again, who is even at the right hand of (iod." ^
And again, " Knowing that Christ, rising from
the dead, dieth no more : " '* for, as himself fore-
seeing, through the Spirit, the subdivisions of
evil teachers [with regard to the Lord's person],
and being desirous of cutting away from them
all occasion of cavil, he says what has been . al-
ready stated, [and also declares :] " But if the
Spirit of Him that raised up Jesus from the
dead dwell in you. He that raised up Christ from
the dead shall also quicken your mortal bodies." 5
This he does not utter to those alone who wish
to hear : Do not err, [he says to all :] Jesus
Christ, the Son of God, is one and the same,
who did by suffering reconcile us to God, and
rose from the dead ; who is at the right hand of
the Father, and perfect in all things ; " who,
when He was buffeted, stmck not in return ;
who, when He suffered, threatened not ; " '^ and
when He underwent tyranny. He prayed His
Father that He would forgive those who had cru-
cified Him. For He did Himself truly bring in
salvation : since He is Himself the Word of God,

• Rom. vi. 3, 4.

2 Rom. V. 6-IO. IrensEus appears to have read, as does the Vul-
gate, *i? Ti yap, for «Tt yap in text. rec.

3 Rom. viii. 34.

* Rom. vi. g.

5 Rom. viii. 11.
^ I Pet. ii. 23,

Himself the Only-begotten of the Father, Christ
Jesus our Lord.

CHAP. XVII. — THE APOSTLES TEACH THAT IT WAS
NEITHER CHRIST NOR THE SAVIOUR, BUT THE
HOLY SPIRIT, WHO DID DE.SCEND UPON JESUS.
THE REASON FOR THIS DESCENT.

1 . It certainly was in the power of the apostles
to declare that Christ descended upon Jesus, or
that the so-called superior Saviour [came down]
upon the dispensational one, or he who is from
the invisible places upon him from the Demi-
urge ; but they neither knew nor said anything
of the kind : for, had they known it, they would
have also certainly stated it. But what really
was the case, that did they record, [namely,]
that the Spirit of God as a dove descended upon
Him ; this Spirit, of whom it was declared by
Isaiah, " And the Spirit of God shall rest upon
Him," 7 as I have already said. And again :
" The Spirit of the Lord is upon Me, because
He hath anointed Me."** That is the Spirit of
whom the Lord declares, " For it is not ye that
speak, but the Spirit of your Father which
speaketh in you."^ And again, giving to the
disciples the power of regeneration into God,'°
He said to them, " Go and teach all nations, bap-
tizing them in the name of the Father, and of
the Son, and of the Holy Ghost." " For [God]
promised, that in the last times He would pour
Him [the Spirit] upon [His] servants and hand-
maids, that they might prophesy ; wherefore He
did also descend upon the Son of God, made
the Son of man, becoming accustomed in fellow-
ship with Him to dwell in the human race, to
rest with human beings, and to dwell in the
workmanship of God, working the will of the
Father in them, and renewing them from their
old habits into the newness of Christ.

2. This Spirit did David ask for the human
race, saying, " And stablish me with Thine all-
governing Spirit ; " '^ who also, as Luke says,
descended at the day of Pentecost upon the
disciples after the Lord's ascension, having power
to admit all nations to the entrance of life,
and to the opening of the new covenant ; from
whence also, with one accord in all languages,
they uttered praise to God, the Spirit bringing
distant tribes to unity, and offering to the Father
the first-fruits of all nations. Wherefore also the
Lord promised to send the Comforter, '^ who
should join us to God. For as a compacted
lump of dough cannot be formed of dry wheat

' Isa. xi 2.
* Isa. Ixi. I.
9 Matt. X. 20.

■" Harvey remarks on this: " The sacrament of baptism is there-
fore i) Svvaim T^9 avayfvvi^atitti <is 0«oi'." [Comp.booki. cap.
xxi.]

" Matt, xxviii. ig.
»= Ps. li 12.
■^ John xvi. 7.

IREN^US AGAINST HERESIES.

445

without fluid matter, nor can a loaf possess unity,
so, in like manner, neither could we, being many,
be made one in Christ Jesus without the water
from heaven. And as dry earth does not bring
forth unless it receive moisture, in like manner
we also, being originally a dry tree, could never
have brought forth fruit unto life without the
voluntary rain from above. For our bodies have
received unity among themselves by means of
that laver which leads to incorruption ; but our
souls, by means of the Spirit. Wherefore both
are necessary, since both contribute towards the
life of God, our Lord compassionating that err-
ing Samaritan woman ' — who did not remain
with one husband, but committed fornication
by [contracting] many marriages — by pointing
out, and promising to her living water, so that
she should thirst no more, nor occupy herself
in acquiring the refreshing water obtained by
labour, having in herself water springing up to
eternal life. The Lord, receiving this as a gift
from His Father, does Himself also confer it
upon those who are partakers of Himself, send-
ing the Holy Spirit upon all the earth.

3. Gideon,^ that Israelite whom God chose,
that he might save the people of Israel from
the power of foreigners, foreseeing this gracious
gift, changed his request, and prophesied that
there would be dryness upon the fleece of wool
(a type of the people), on which alone at first
there had been dew ; thus indicating that they
should no longer have the Holy Spirit from God,
as saith Esaias, " I will also command the clouds,
that they rain no rain upon it," ^ but that the
dew, which is the Spirit of God, who descended
upon the Lord, should be diff'used throughout
all the earth, " the spirit of wisdom and under-
standing, the spirit of counsel and might, the
spirit of knowledge and piety, the spirit of the
fear of God." * This Spirit, again. He did con-
fer upon the Church, sending throughout all the
world the Comforter from heaven, from whence
also the Lord tells us that the devil, like light-
ning, was cast down.s Wherefore we have need
of the dew of God, that we be not consumed by
fire, nor be rendered unfruitful, and that where
we have an accuser there we may have also an
Advocate,^ the Lord commending to the Holy
Spirit His own man,7 who had fallen among
thieves,** whom He Himself compassionated, and
bound up his wounds, giving two royal denaria ;
so that we, receiving by the Spirit the image and
superscription of the Father and the Son, might

' Irenaeus refers to this woman as a type of the heathen world:
for, among the Jews, Samaritan and Idolater were convertible terms.
2 Judg. vi. 37, etc.
^ Isa. V. 6.

* Isa. xi. 2.

5 Luke X. 18.
' I John ii.i.
7 " Suum hominem," i.e., the himian race.

* Luke X. 35.

cause the denariiim entrusted to us to be fruitful,
counting out the increase [thereof] to the Lord.''
4. The Spirit, therefore, descending under the
predestined dispensation, and the Son of God,
the Only-begotten, who is also the Word of the
Father, coming in the fulness of time, having
become incarnate in man for the sake of man,
and fulfilling all the conditions of human nature,
our Lord Jesus Christ being one and the same,
as He Himself the Lord doth testify, as the
apostles confess, and as the prophets announce,
— all the doctrines of these men who have in-
vented putative Ogdoads and Tetrads, and im-
agined subdivisions [of the Lord's person], have
been proved falsehoods. These '° men do, in
fact, set the Spirit aside altogether ; they under-
stand that Christ was one and Jesus another ;
and they teach that there was not one Christ,
but many. And if they speak of them as united,
they do again separate them : for they show that
one did indeed undergo sufferings, but that the
other remained impassible ; that the one truly
did ascend to the Pleroma, but the other re-
mained in the intermediate place ; that the one
does truly feast and revel in places invisible and
above all name, but that the other is seated with
the Demiurge, emptying him of power. It will
therefore be incumbent upon thee, and all others
who give their attention to this writing, and are
anxious about their own salvation, not readily to
express acquiescence when they hear abroad the
speeches of these men : for, speaking things
resembling the [doctrine of the] faithful, as I
have already observed, not only do they hold
opinions which are different, but absolutely con-
trary, and in all points full of blasphemies, by
which they destroy those persons who, by reason
of the resemblance of the words, imbibe a poison
which disagrees with their constitution, just as if
one, giving lime mixed with water for milk,
should mislead by the similitude of the colour ;
as a man " superior to me has said, concerning all
that in any way corrupt the things of God and
adulterate the truth, " Lime is wickedly mixed
with the milk of God."

CHAP. XVIII. — CONTINUATION OF THE FOREGOING
ARGUMENT. PROOFS FROM THE WRITINGS OF
ST. PAUL, AND FROM THE WORDS OF OUR
LORD, THAT CHRIST AND JESUS CANNOT BE
CONSIDERED AS DISTINCT BEINGS ; NEITHER
CAN IT BE ALLEGED THAT THE SON OF GOD
BECAME MAN MERELY IN APPEARANCE, BUT
THAT HE DID SO TRULY AND ACTUALLY.

I. '2 As it has been clearly demonstrated that

9 Matt. XXV. 14.

"o The following period is translated from a Syriac fragment (<:ee
Harvey's Irenaus, vol. ii. p. 439), as it supplies some words incon-
veniently omitted in the old Latin '-'ersicn.

" Comp. book i. pref. note 2.

'2 Again a Syriac fragment supplies soa>< 'mporU^nt »^orii«- Se»
Harvey, vol. ii. p. 440.

446

IRKN^US AGAINST HERESIES.

the Word, who existed in the beginning with
God, by whom all things were made, who was
also always present with mankind, was in these
last days, according to the time appointed by the
Father, united to His own workmanship, inas-
much as He became a man liable to suffering,
[it follows] that every objection is set aside of
those who say, " If our Lord was born at that
time, Christ had therefore no previous exist-
ence." For I have shown that the Son of God
did not then begin to exist, being with the Father
from the beginning ; but when He became incar-
nate, and was made man. He commenced afresh '
the long line of human beings, and furnished us,
in a brief, comprehensive manner, with salvation ;
so that what we had lost in Adam — namely, to
be according to the image and likeness of God
— that we might recover in Christ Jesus.

2. For as it was not possible that the man who
had once for all been conquered, and who had
been destroyed through disobedience, could re-
form himself, and obtain the prize of victory ;
and as it was also impossible that he could attain
to salvation who had fallen under the power of
sin, — the Son effected both these things, being
the Word of (iod, descending from the Father,
becoming incarnate, stooping low, even to death,
and consummating the arranged plan of our sal-
vation, upon whom [Paul], exhorting us unhesi-
tatingly to believe, again says, " Who shall ascend
into heaven ? that is, to bring down Christ ; or
who shall descend into the deep? that is, to lib-
erate Christ again from the dead." ^ Then he
continues, " If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart
that God hath raised Him from the dead, thou
shalt be saved." ^ And he renders the reason
why the Son of God did these things, saying,
" For to this end Christ both lived, and died, and
revived, that He might rule over the living and
the dead." ^ And again, writing to the Corin-
thians, he declares, " But we preach Christ Jesus
crucified ; " 5 and adds, " The cup of blessing
which we bless, is it not the communion of the
blood of Christ?"^

3. But who is it that has had fellowship with
us in the matter of food ? Whether is it he who
is conceived of by them as the Christ above,
who extended himself through Horos, and im-
parted a form to their mother ; or is it He who
is from the Virgin, P^mmanuel, who did eat butter
and honey,7 of whom the prophet declared,
" He is also a man, and who shall know him ? " **

* So the Syriac. The Latin has, " in seipso recapitulavit," He
tummed up in Himself. [As the Second Adam, i Cor. xv. 47.]

* Rom. X. 6, 7.
^ Rom. X. 9.

* Rom. xiv. 9.

* I Cor. i. 23.

* I Cor. X. t6.
' Isa. viii. 14.

* Jer. xvii. 9.

He was likewise preached by Paul : " For I de-
livered," he says, " unto you first of all, that
Christ died for our sins, according to the Scrip-
tures ; and that He was buried, and rose again
the third day, according to the Scriptures." ^ It
is plain, then, that Paul knew no other Christ
besides Him alone, who both suffered, and was
buried, and rose again, who was also born, and
whom he speaks of as man. For after remark-
ing, " But if Christ be preached, that He rose
from the dead," '° he continues, rendering the
reason of His incarnation, " For since by man
came death, t|y man [came] also the resurrec-
tion of the dead." And everywhere, when [re-
ferring to] the passion of our Lord, and to His
human nature, and His subjection to death, he
employs the name of Christ, as in that passage :
" Destroy not him with thy meat for whom Christ
died."" And again: "But now, in Christ, ye
who sometimes were far off are made nigh by
the blood of Christ."" And again : "Christ has
redeemed us from the curse of the law, being
made a curse for us : for it is written. Cursed is
every one that hangeth upon a tree." '^ And
again : " And through thy knowledge shall the
weak brother perish, for whom Christ died ; " '•*
indicating that the impassible Christ did not de-
scend upon Jesus, but that He Himself, because
He was Jesus Christ, suffered for us ; He, who
lay in the tomb, and rose again, who descended
and ascended, — the Son of God having been
made the Son of man, as the very name itself
doth declare. For in the name of Christ is im-
plied, He that anoints. He that is anointed, and
the unction itself with which He is anointed.
And it is the Father who anoints, but the Son
who is anointed by the Spirit, who is the unction,
as the Word declares by Isaiah, " The Spirit of
the Lord is upon me, because He hath anointed
me," '5 — pointing out both the anointing Father,
the anointed Son, and the unction, which is the
Spirit.

4. The Lord Himself, too, makes it evident
who it was that suffered ; for when He asked the
disciples, " Who do men say that I, the Son of
man, am ? " ^^' and when Peter had replied, "Thou
art the Christ, the Son of the living God ; " and
when he had been commended by Him [in these
words], "That flesh and blood had not revealed
it to him, but the Father who is in heaven," He
made it clear that He, the Son of man, is Christ
the Son of the living God. " For from that time
forth," it is said, " He began to show to His
disciples, how that He must go unto Jerusalem,

9 I Cor. XV. 3, 4.
■° I Cor. XV. 12.
" Rom. xiv. 15.
'2 Eph. ii. 13.

'■* Gal. iii. ij; Deut. xxi. »3.
'■* I Cor. viii. II.
'5 Isa. Ixi. I.
'* Matt. xvi. IJ.

IREN^US AGAINST HERESIES.

447

and suffer many things of the priests, and be
rejected, and crucified, and rise again the third
day." ■ He who was acknowledged by Peter as
Christ, who pronounced him blessed because the
Father had revealed the Son of the living God
to him, said that He must Himself suffer many
things, and be crucified ; and then He rebuked
Peter, who imagined that He was the Christ as
the generality of men supposed ^ [that the Christ
should be], and was averse to the idea of His
suffering, [and] said to the disciples, " If any
man will come after Me, let him deny himself,
and take up his cross, and follow Me. For who-
soever will save his life, shall lose it ; and whoso-
ever will lose it for My sake shall save it." ^ For
these things Christ spoke openly. He being Him-
self the Saviour of those who should be delivered
over to death for their confession of Him, and
lose their lives.

5. If, however. He was Himself not to suffer,
but should fly away from Jesus, why did He ex-
hort His disciples to take up the cross and follow
Him, — that cross which these men represent
Him as not having taken up, but [speak of Him]
as having relinquished the dispensation of suffer-
ing ? For that He did not say this with reference
to the acknowledging of the Stauros (cross)
above, as some among them venture to expound,
but with respect to the suffering which He should
Himself undergo, and that His disciples should
endure, He implies when He says, " For whoso-
ever will save his life, shall lose it ; and whosoever
^will lose, shall find it. And that His disciples
must suffer for His sake. He [implied when He]
said to the Jews, " Behold, I send you prophets,
and wise men, and scribes : and some of them
ye shall kill and crucify." ■♦ And to the disciples
He was wont to say, " And ye shall stand before
governors and kings for My sake ; and they shall
scourge some of you, and slay you, and persecute
you from city to city." 3 He knew, therefore,
both those who should suffer persecution, and He
knew those who should have to be scourged and
slain because of Him ; and He did not speak of
any other cross, but of the suffering which He
should Himself undergo first, and His disciples
afterwards. For this purpose did He give them
this exhortation : " Fear not them which kill the
body, but are not able to kill the soul ; but rather
fear Him who is able to send both soul and body
into hell ; " ^ [thus exhorting them] to hold fast
those professions of faith which they had made
in reference to Him. For He promised to con-
fess before His Father those who should confess
His name before men ; but declared that He

1 Matt. xvi. 21.

2 Literally, " supposing Him to be Christ according to the idea of
men."

3 Matt. xvi. 24, 25.
■* Matt, xxiii. 24.

5 Matt. X. 17, 18.
<> Matt. X. a8.

would deny those who should deny Him, and
would be ashamed of those who should be
ashamed to confess Him. And although these
things are so, some of these men have proceeded
to such a degree of temerity, that they even pour
contempt upon the martyrs, and vituperate those
who are slain on account of the confession of
the Lord, and who suffer all things predicted by
the Lord, and who in this respect strive to fol-
low the footprints of the Lord's passion, having
become martyrs of the suffering One ; these we
do also enrol with the martyrs themselves. For,
when inquisition shall be made for their blood,''
and they shall attain to glory, then all shall be
confounded by Christ, who have cast a slur upon
their martyrdom. And from this fact, that He
exclaimed upon the cross, " Father, forgive them,
for they know not what they do," ^ the long-suffer-
ing, patience, compassion, and goodness of Christ
are exhibited, since He both suffered, and did
Himself exculpate those who had maltreated
Him. For the Word of God, who said to us,
"Love your enemies, and pray for those that hate
you," 9 Himself did this very thing upon the
cross ; loving the human race to such a degree,
that He even prayed for those putting Him to
death. If, however, any one, going upon the
supposition that there are two[Christs], forms a
judgment in regard to them, that [Christ] shall be
found much the better one, and more patient,
and the truly good one, who, in the midst of His
own wounds and stripes, and the other [cruelties]
inflicted upon Him, was beneficent, and unmind-
ful of the wrongs perpetrated upon Him, than he
who flew away, and sustained neither injury nor
insult.

6. This also does likewise meet [the case] of
those who maintain that He suffered only in ap-
pearance. For if He did not truly suffer, no
thanks to Him, since there was no suffering at
all ; and when we shall actually begin to suffer,
He will seem as leading us astray, exhorting us
to endure buffeting, and to turn the other '° cheek,
if He did not Himself before us in reality suffer
the same ; and as He misled them by seeming
to them what He was not, so does He also mis-
lead us, by exhorting us to endure what He did
not endure Himself. [In that case] we shall
be even above the Master, because we suffer and
sustain what our Master never bore or endured.
But as our Lord is alone truly Master, so the
Son of God is truly good and patient, the Word
of God the Father having been made the Son
of man. For He fought and conquered ; for
He was man contending for the fathers," and

7 Ps. ix. 12.
* Luke xxiii. 34.
9 Matt. V. 44.
'° Matt. V. 39.

ti " PropatrtbuSfOLvririavnaTptav. The reader will here observe
the clear statement of the doctrine of the atonement, whereby alone
(in is done away." — Habvey.

448

IREN^US AGAINST HERESIES.

through obedience doing away with disobedi-
ence completely : for He bound the strong man,,
and set free the weak, and endowed His own
handiwork with salvation, by destroying sin.
For He is a most holy and merciful Lord,
and loves the human race.

7. Therefore, as I have already said, He caused
man (human nature) to cleave to and to become
one with God. For unless man had overcome
the enemy of man, the enemy would not have
been legitimately vanquished. And again : un-
less it had been God who had freely given salva-
tion, we could never have possessed it securely.
And unless man had been joined to God, he
could never have become a partaker of incor-
ruptibility. For it was incumbent upon the
Mediator between God and men, by His rela-
tionship to both, to bring both to friendship and
concord, and present man to God, while He
revealed God to man.'' For, in what way could
we be partakers of the adoption of sons, unless
we had received from Him through the Son that-
fellowship which refers to Himself, unless His
Word, having been made flesh, had entered into
communion with us ? Wherefore also He passed
through every stage of life, restoring to all com-
mimion with God. Those, therefore, who assert
that He appeared putatively, and was neither
born in the flesh nor truly made man, are as yet
under the old condemnation, holding out patron-
age to sin ; for, by their showing, death has iiot
been vancjuished, which " reigned from Adam to
Moses, even over them that had not sinned after
the similitude of Adam's transgression." ^ But
the law coming, which was given by Moses, and
testifying of sin that it is a sinner, did truly
take away his (death's) kingdom, showing that
he was no king, but a robber ; and it revealed
him as a murderer. It laid, however, a weighty
burden upon man, who had sin in himself, show-
ing that he was liable to death. For as the law
was spiritual, it merely made sin to stand out in
relief, but did not destroy it. For sin had no
dominion over the spirit, but over man. For it
behoved Him who was to destroy sin, and re-
deem man under the power of death, that He
should Himself be made that very same thing
which he was, that is, man ; who had been
drawn by sin into bondage, but was held by
death, so that sin should be destroyed by man,
and man should go forth from death. For as
by the disobedience of the one man who was
originally moulded from virgin soil, the many
were made sinners,'' and forfeited life ; so was it
necessary that, by the obedience of one man,

* Matt. XII. 29.

* The Latin text, " et faccre, ut et Deus assiimeret hominem, et
homo se dcdcret Deo," here differs widely from the Greek pre.serv'ed
by Theodoret. We have followed the latter, which is preferred by all
the editors.

3 Rom. V. 14.

* Kom. V. 19.

who was originally bom from a virgin, many
should be justified and receive salvation. Thus,
then, was the Word of God made man, as also
Moses says: "God, true are His works." 5 But
if, not having been made flesh, He did appear
as if flesh. His work was not a true one. But
what He did appear, that He also was : God
recapitulated in Himself the ancient formation
of man, that He might kill sin, de{)rive death of
its power, and vivify man ; and therefore His
works are true. _

CHAP. XIX. JESUS CHRIST WAS NOT A MERE MAN,

BEGOTTEN FROM JOSEPH IN THE ORDINARY
COURSE OF NATURE, BUT WAS VERY GOD, BE-
GOTTEN OF THE FATHER MOST HIGH, AND VERY
MAN, BORN OF THE VIRGIN.

I. But again, those who assert that He was
simply a mere man, begotten by Joseph, remain-
ing in the bondage of the old disobedience, are
in a state of death ; having been not as yet joined
to the Word of God the Father, nor receiving
liberty through the Son, as He does Himself
declare : " If the Son shall make you free, ye
shall be free indeed." ^ But, being ignorant of
Him who from the Virgin is Emmanuel, they
are deprived of His gift, which is eternal life ; ^
and not receiving the incorruptible Word, they
remain in mortal flesh, and are debtors to death,
not obtaining the antidote of life. To whom the
Word says, mentioning His own gift of grace :
" I said. Ye are all the sons of the Highest, and
gods ; but ye shall die like men." ** He speaks
undoubtedly these words to those who have not
received the gift of adoption, but who despise the
incarnation of the pure generation of the Word
of God,'^ defraud human nature of promotion
into God, and prove themselves ungrateful to
the Word of God, who became flesh for them.
For it was for this end that the W^ord of God
was made man, and He who was the Son of God
became the Son of man, that man, having been
taken into the Word, and receiving the adoption,
might become the son of God. For by no other
means could we have attained to incorruptibility
and immortality, unless we had been united to
incorruptibility and immortality. But how could
we be joined to incorruptibility and immortality,
unless, first, incorruptibility and immortality had

5 Deut. xxxii. 4.

'' John viii. 36.

' Kom. vi. 23.

* Ps. Ixxxii. 6, 7.

9 The original Greek is preserved here by Theodoret, differing in
some respects from the old Latin version: icoi an-oo-TcpoOi'Ta? t'ov
ai'8pianov T^? ck Qfov avoSov Ka'i axapiCTTOvvTaf Tw iintp avTu)v
(TapKuiBfiTi, Adyiu Toi) ©eoO. Ett toOto yap 6 \6yOf avOpionof . . .
U'a 6 ayOp(jt>no^ Toi' Aoyoi' Xiapiqaat; , Kal Trji' vioBeaiai' AajSuji', iJ:o<r
ytiTjTat ©eoO. The old Latin rims thus: " fraudantes hominem ab
ea ascensione qua; est ad Dominum, et ingrate exsistentes Verbo Dei,
qui incarnatus est propter ipsos. Propter hoc enim Verbum Dei
homo, et qui Kilius l)ci est, Kilius Hominis factiis est . . . commi.\tus
Verbo Dei, ct adoptionem percipiens fiat filius Dei." [A specimen
of the liberties taken by the Latin translators with the original oi
Irenaeus. Others are much less innocent.]

IRENyEUS AGAINST HERESIES.

449

become that which we also are, so that the cor-
ruptible might be swallowed up by incorrupti-
bility, and the mortal by immortality, that we
might receive the adoption of sons ? /

2. For this reason [it is said], "Who shall
declare His generation?" ' since " He is a man,
and who shall recognise Him?"^ But he to
whom the Father which is in heaven has revealed
Him,-^ knows Him, so that he understands that
He who " was not born either by the will of the
flesh, or by the will of man," ■♦ is the Son of man,
this is Christ, the Son of the living God. For I
have shown from the Scriptures, 5 that no one of
the sons of Adam is as to everything, and ab-
solutely, called God, or named Lord. But that
He is Himself in His own right, beyond all men
who ever lived, God, and Lord, and King Eternal,
and the Licamate Word, proclaimed by all the
prophets, the apostles, and by the Spirit Him-
self, may be seen by all who have attained to even
a small portion of the truth. Now, the Scrip-
tures would not have testified these things of
Him, if, like others, He had been a mere man.
But that He had, beyond all others, in Himself
that pre-eminent birth which is from the Most
High Father, and also experienced that pre-
eminent generation which is from the Virgin,*'
the divine Scriptures do in both respects testify
of Him : also, that He was a man without come-
liness, and liable to suffering ; ^ that He sat upon
the foal of an ass ; ** that He received for drink,
vinegar and gall ; ^ that He was despised among
the people, and humbled Himself even to death ;
and that He is the holy Lord, the Wonderful,
the Counsellor, the Beautiful in appearance, and
the Mighty God,'° coming on the clouds as the
Judge of all men;" — all these things did the
Scriptures prophesy of Him.

3. For as He became man in order to under-
go temptation, so also was He the Word that
He might be glorified ; the Word remaining
quiescent, that He might be capable of being
tempted, dishonoured, crucified, and of suffering
death, but the human nature being swallowed up
in it (the divine), when it conquered, and en-
dured [without yielding], and performed acts of
kindness, and rose again, and was received up
[into heaven]. He therefore, the Son of God,
our Lord, being the Word of the Father, and
the Son of man, since He had a generation as to
His human nature from Mary — who was de-
scended from mankind, and who was herself a

• Isa. liii. 8.

2 Jer. xvii. 9.

3 Matt. xvi. 16.

* John i. 13.

s See above, iii. 6.

6 Isa. vii. 14.

7 Isa liii. 2.

' Zech. ix. 9.

9 Ps. Ixix. ai.
'° Isa. ix. 6.
" Dan. vii. 13.

human being — was made the Son of man.'^
Wherefore also the Lord Himself gave us a sign,
in the depth below, and in the height above,
which man did not ask for, because he never
expected that a virgin could conceive, or that it
was possible that one remaining a virgin could
bring forth a son, and that what was thus born
should be " God with us," and descend to those
things which are of the earth beneath, seeking
the sheep which had perished, which was indeed
His own peculiar handiwork, and ascend to the
height above, offering and commending to His
Father that human nature (^hotninetn) which had
been found, making in His own person the first-
fruits of the resurrection of man ; that, as the
Head rose from the dead, so also the remaining
part of the body — [namely, the body] of every
man who is found in life — when the time is ful-
filled of that condemnation which existed by
reason of disobedience, may arise, blended to-
gether and strengthened through means of joints
and bands '^ by the increase of God, each of the
members having its own proper and fit position
in the body. For there are many mansions in
the Father's house,'^ inasmuch as there are also
many members in the body.

CHAP. XX. GOD SHOWED HIMSELF, BY THE FALL

OF MAN, AS PATIENT, BENIGN, MERCIFUL, MIGHTV
TO SAVE. MAN IS THEREFORE MOST UNGRATE-
FUL, IF, UNMINDFUL OF HIS OWN LOT, AND OF
THE BENEFITS HELD OUT TO HIM, HE DO NOT
ACKNOWLEDGE^ DIVINE GR.'^CE.

I. Long-suffering therefore was God, when
man became a defaulter, as foreseeing that vic-
tory which should be granted to him through
the Word. For, when strength was made per-
fect in weakness, '5 it showed the kindness and
transcendent power of God. For as He pa-
tiently suffered Jonah to be swallowed by the
whale, not that he should be swallowed up and
perish altogether, but that, having been cast out
again, he might be the more subject to God,
and might glorify Him the more who had con-
ferred upon him such an unhoped-for deliver-
ance, and might bring the Ninevites to a lasting
repentance, so that they should be converted to
the Lord, who would deliver them from death,
having been struck with awe by that portent
which had been wrought in Jonah's case, as the
Scripture says of them, " And they returned
each from his evil way, and the unrighteousness
which was in their hands, saying. Who knoweth
if God will repent, and turn away His anger
from us, and we shall not perish? " '^ — so also,
from the beginning, did God permit man to be

'2 Isa. vii. 13
'3 Eph. iv. 16.
'* John xiv. 2.
's 2 Cor. xii. 9.
"> Jonah iii. 8, 9.

450

IREN^US AGAINST HERESIES.

swallowed up by the great whale, who was the
author of transgression, not that he should per-
ish altogether when so engulphed ; but, arran-
ging and preparing the plan of salvation, which
was accomplished by the Word, through the
sign of Jonah, for those who held the same
opinion as Jonah regarding the Lord, and who
confessed, and said, " I am a servant of the
Lord, and I worship the Lord God of heaven,
who hath made the sea and the dry land." '
[This was done] that man, receiving an un-
hoped-for salvation from God, might rise from
the dead, and glorify God, and repeat that word
which was uttered in prophecy by Jonah : " I
cried by reason of mine affliction to the Lord
my God, and He heard me out of the belly of
hell ; " ^ and that he might always continue glo-
rifying God, and giving thanks without ceasing,
for that salvation which he has derived from
Him, " that no flesh should glory in the Lord's
presence ; " 3 and that man should never adopt
an opposite opinion with regard to God, sup-
posing that the incorruptibility which belongs to
him is his own naturally, and by thus not hold-
ing the truth, should boast with empty super-
ciliousness, as if he were- naturally like to God.
For he (Satan) thus rendered him (man) more
ungrateful towards his Creator, obscured the love
which God had towards man, and blinded his mind
not to perceive what is worthy of God, comparing
himself with, and judging himself equal to, God.
2. This, therefore, was the [object of the]
long-suffering of God, that man, passing through
all things, and acquiring the knowledge of moral
discipline, then attaining to the resurrection
from the dead, and learning by experience what
is the source of his deliverance, may always live
in a state of gratitude to the Lord, having ob-
tained from Him the gift of incorruptibility,
that he might love Him the more ; for " he to
whom more is forgiven, loveth more : " ■♦ and
that he may know himself, how mortal and weak
he is ; while he also understands respecting God,
that He is immortal and powerful to such a
degree as to confer immortality upon what is
mortal, and eternity upon what is temporal ; and
may understand also the other attributes of God
displayed towards himself, by means of which
being instructed he may think of God in accord-
ance with the divine greatness. For the glory
of man [is] God, but [His] works [are the
glory] of God ; and the receptacle of all His
wisdom and power [is] man. Just as the physi-
cian is proved by his patients, so is God also
revealed through men. And therefore Paul de-
clares, " For God hath concluded all in unbelief,

• Jonah i. 9.
- Jonah ii. 2.
3 1 Cor. i. 29.

* Luke vii. 43.

that He may have mercy upon all ; " 5 not say-
ing this in reference to spiritual JEons, but to
man, who had been disobedient to God, and
being cast off from immortality, then obtained
mercy, receiving through the Son of God that
adoption which is [accomplished] by Himself.
For he who holds, without pride and boasting,
the true glory (opinion) regarding created things
and the Creator, who is the Almighty God of
all, and who has granted existence to all ; [such
an one,] continuing in His love ^ and subjection,
and giving of thanks, shall also receive from Him
the greater glory of promotion,^ looking forward
to the time when he shall become like Him who
died for him, for He, too, " was made in the
likeness of sinful flesh," ^ to condemn sin, and to
cast it, as now a condemned thing, away beyond
the flesh, but that He might call man forth into
His own likeness, assigning him as [His own]
imitator to God, and imposing on him His
Father's law, in order that he may see God, and
granting him power to receive the Father ; [be-
ing] '-' the Word of God who dwelt in man, and
became the Son of man, that He might accustom
man to receive God, and God to dwell in man,
according to the good pleasure of the Father.

3. On this account, therefore, the Lord Him-
self,'" who is Emmanuel from the Virgin," is
the sign of our salvation, since it was the Lor<l
Himself who saved them, because they could
not be saved by their own instrumentality ; and,
therefore, when Paul sets forth human infirmity,
he says : " For I know that there dwelleth in
my flesh no good thing," '^ showing that the
" good thing " of our salvation is not from us,
but from God. And again : " Wretched man
that I am, who shall deliver me from the body
of this death?" '^ Then he introduces the De-
liverer, [saying,] ** The grace of Jesus Christ our
Lord." And Isaiah declares this also, [when he
says :] "Be ye strengthened, ye hands that hang
down, and ye feeble knees ; be ye encouraged,
ye feeble-minded ; be comforted, fear not : be-
hold, our God has given judgment with retribution,
and shall recompense : He will come Himself, and
will save us." '■♦ Here we see, that not by our-
selves, but by the help of God, we must be saved.

4. Again, that it should not be a mere man
who should save us, nor [one] without flesh —
for the angels are without flesh — [the same

5 Rom. xi. 32.
^ John XV. 9.

7 " Provecuis." This word has not a little perplexed the editors.
Gr.ibe regards it as being the particif>le, Massiiet the accusative
plural of the noun, and Harvey the genitive singular. We have
doubtfully followed the latter.
' Kom. viii. 3.

9 The punctuation and exact meaning are very uncertain.
'° The construction and sense of this passage are disputed.
Grabe, Massuet, and Harvey take different views of it. We have
followed the rendering proposed by Massuet.
" Isa. vii. 4.
'2 Rom. vii. 18.
'3 Rom. vii. 24.
'* Isa. xiv. 3.

IREN^US AGAINST HERESIES.

451

prophet] announced, saying : "Neither an elder,'
nor angel, but the Lord Himself will save them,
because He loves them, and will spare them :
He will Himself set them free." ^ And that
He should Himself become very man, visible,
when He should be the Word giving salvation,
Isaiah again says : " Behold, city of Zion : thine
eyes shall see our salvation." ^ And that it was
not a mere man who died for us, Isaiah says :
"And the holy Lord remembered His dead
Israel, who had slept in the land of sepulture ;
and He came down to preach His salvation to
them, that He might save them." ■* And Amos
(Micah) the prophet declares the same : " He
will turn again, and will have compassion upon
us : He will destroy our iniquities, and will cast
our sins into the depths of the sea." 5 And
again, specifying the place of His advent, he
says : " The Lord hath spoken from Zion, and
He has uttered His voice from Jerusalem."^
And that it is from that region which is towards
the south of the inheritance of Judah that the
Son of God shall come, who is God, and who
was from Bethlehem, where the Lord was born,
[and] will send out His praise through all the
earth, thus ^ says the prophet Habakkuk : " God
shall come from the south, and the Holy One
from Mount Effrem. His power covered the
heavens over, and the earth is full of His praise.
Before His face shall go forth the Word, and His
feet shall advance in the plains." ^ Thus he indi-
cates in clear terms that He is God, and that His
advent was [to take place] in Bethlehem, and
from Mount Effrem, which is towards the south-
of the inheritance, and that [He is] man. For
he says, " His feet shall advance in the plains : "
and this is an indication proper to man.^

CHAP. XXI. A VINDICATION OF THE PROPHECY

IN ISAIAH (VII. 14) AGAINST THE MISINTERPRE-
TATIONS OF THEODOTION, AQUILA, THE EBIO-
NITES, AND THE JEWS. AUTHORITY OF THE
SEPTUAGINT VERSION. ARGUMENTS IN PROOF
THAT CHRIST WAS BORN OF A VIRGIN.

I. God, then, was made man, and the Lord
did Himself save us, giving us the token of the

1 Grabe remarks that the word 7rpe<r/3vs, here translated " senior,"
seems rather to denote a mediator or messenger.

2 Isa. Ixiii. p.

3 Isa. xxxiii. 20.

^ Irenaeus quotes this as from Isaiah on the present occasion; but
in book iv. 22, i, we find him referring the same passage to Jere-
miah. It is somewhat remarkable that it is to be found in neither
prophet, although Justin Martyr, in his dialogue with Trypho, [chap.
Ixxii. and notes, Dial, with Trypho, in this volume,] brings it for-
ward as an argument against him, and directly accuses the Jews of
having fraudulently removed it from the sacred text. It is, however,
to be found in no ancient version or Jewish Targum, which fact may
be regarded as a decisive proof of its spuriousness.

5 Mic. vii. 9.

6 Joel iii. 16; Amos i. 2.

7 As Massuet observes, we must either expunge "sicut" alto-
gether, or read " sic " as above.

8 Hab. iii. 3, 5.

9 This quotation from Habakkuk, here commented on by Ire-
nseus, differs both from the Hebrew and the LXX., and comes nearest
to the old lulic version of the passage.

Virgin. But not as some allege, among those
now presuming to expound the Scripture, [thus :]
" Behold, a young woman shall conceive, and
bring forth a son," '° as Theodotion the Ephesian
has interpreted, and Aquila of Pontus," both
Jewish proselytes. The Ebionites, following
these, assert that He was begotten by Joseph ;
thus destroying, as far as in them lies, such a
marvellous dispensation of God, and setting aside
the testimony of the prophets which proceeded
from God. For truly this prediction was uttered
before the removal of the people to Babylon ;
that is, anterior to the supremacy acquired by
the Medes and Persians. But it was interpreted
into Greek by the Jews themselves, much before
the period of our Lord's advent, that there might
remain no suspicion that perchance the Jews,
complying with our humour, did put this inter-
pretation upon these words. They indeed, had
they been cognizant of our future existence, and
that we should use these proofs from the Scrip-
tures, would themselves never have hesitated to
burn their own Scriptures, which do declare that
all other nations partake of [eternal] life, and
show that they who boast themselves as being
the house of Jacob and the people of Israel, are
disinherited from the grace of God.

2. For before the Romans possessed their
kingdom,'?^ while as yet the Macedonians held
Asia, Ptolemy the son of Lagus, being anxious to
adorn the library which he had founded in Alex-
andria, with a collection of the writings of all
men, which were [works] of merit, made request
to the people of Jerusalem, that they should
have their Scriptures translated into the Greek
language. And they — for at that time they
were still subject to the Macedonians — sent to
Ptolemy seventy of their elders, who were thor-
oughly skilled in the Scriptures and in both the
languages, to carry out what he had desired.'^
But he, wishing to test them individually, and
fearing lest they might perchance, by taking
counsel together, conceal the truth in the Scrip-
tures, by their interpretation, separated them
from each other, and commanded them all to
write the same translation. He did this with
respect to all the books. But when they came
together in the same place before Ptolemy, and

'° Isa. vii. 14.

" Epiphanias, in his De Mensuris, gives an account of these two
men. The former published his version of the Old Testament in the
year 181. The latter put forth his translation half a century earlier,
about 129 A.D. This reference to the version of Theodotion furnishes
a note of date as to the tftne when Irenaeus published his work: it
must have been subsequently to A.D. 181.

12 The Greek text here is, K.f>a.Tvva.i. t^v apx^v aiiTuiv, translated
into Latin by " possiderent regnum suum," — words which are some-
w+iat ambiguous in both languages. Massuet remarks, that " regnum
eorum " would have been a better rendering, referring the words to
the yews.

13 The Greek text of this narrative has been preserved by Eusebius
{Hist. Ecci.jV.S). Grabe considers it to be faulty in this passage; so
the Latin translation has been adopted here. Eusebius has noirjaai/To^
Toi) ©coO oTrep €/3ouA€to — God havitig accotnplished what He
intended.

452

IREN^US AGAINST HERESIES.

each of them compared his ovvn interpretation
with that of every other, God was indeed glori-
fied, and the Scriptures were acknowledged as
truly divine. For all of them read out the com-
mon translation [which they had prepared] in
the very same words and the very same names,
from beginning to end, so that even the Gentiles
present perceived that the Scrij)tures had been
interpreted by the inspiration of God.' And
there was nothing astonishing in God having
done this, — He who, when, during the captivity
of the people under Nebuchadnezzar, the Scrip-
tures had been corrupted, and when, after sev-
enty years, the Jews had returned to their own
land, then, in the times of Artaxerxes king of the
Persians, inspired Esdras the priest, of the tribe
of Levi, to recast^ all the words of the former
prophets, and to re-establish with the people the
Mosaic legislation.

3. Since, therefore, the Scriptures have been
interpreted with such fidelity, and by the grace
of God, and since from these God has prepared
and formed again our faith towards His Son,
and has preserved to us the unadulterated Scrip-
tures in Egypt, where the house of Jacob flour-
ished, fleeing from the famine in Canaan ; where
also our Lord was preserved when He fled from
the persecution set on foot by Herod ; and [since]
this interpretation of these Scriptures was made
prior to our Lord's descent [to earth], and came
into being before the Christians appeared — for
our Lord was born about the forty- first year of
the reign of Augustus ; but Ptolemy was much
earlier, under whom the Scriptures were inter-
preted ; — [since these things are so, I say,]
truly these men are proved to be impudent and
presumptuous, who would now show a desire to
make different translations, when we refute them
out of these Scriptures, and shut them up to a
belief in the advent of the Son of God. But
our faith is stedfast, unfeigned, and the only true
one. having clear proof from these Scriptures,
which were inter]:)reted in the way I have related ;
and the jjreaching of the Church is without in-
terpolation. For the apostles, since they are of
more ancient date than all these [heretics], agree
with this aforesaid translation ; and the transla-
tion harmonizes with the tradition of the apos-
tles. For Peter, and John, and Matthew, and
Paul, and the rest successively, as well as their
followers, did set forth all prophetical [announce-
ments], just as^ the interpretation of the elders
contains them.

' [See Justin Martjrr, To the Gri-eks, Oi'p. xiii. The testimony
of Justin naturalized this Jewish legend amonR Christians.]

2 The CJrcck term is lii-nTofao-Sai, which the Latin renders " re
memorare," but Massuet prefers " digcrcrt;."

5 This is a very interesting passage, as bearing on the question,
From what source arc the quotations made by the writers of the New
Testament derived ? Massuet, indeed, argues that it is of little or no
weight in the controversy: but the passage speaks for itself Comp.
Dr. Roberts's Disciissioits on the Cosfiels, part i. ch. iv. and vii.

4. For the one and the same Spirit of God,
who proclaimed by the prophets what and of
what sort the advent of the Lord should be, did
by these elders give a just interpretation of what
had been truly prophesied ; and He did Himself,
by the apostles, announce that the fulness of the
times of the adoption had arrived, that the king-
dom of heaven had drawn nigh, and that He was
dwelling within those that believe on Him who*
was born Emmanuel of the Virgin. To this
effect they testify, [saying,] that before Joseph
had come together with Mary, while she there-
fore remained in virginity, " she was found with
child of the Holy Ghost ; " ■♦ and that the angel
Gabriel said unto her, " The Holy Ghost shall
come upon thee, and the power of the Highest
shall overshadow thee ; therefore also that holy
thing which shall be bom of thee shall be called
the Son of God ; " 5 andt hat the angel said to
Joseph in a dream, " Now this was done, that it
might be fulfilled which was spoken by Isaiah the
prophet. Behold, a virgin shall be with child." ^
But the elders have thus interpreted what Esaias
said : "And the Lord, moreover, said unto Ahaz,
Ask for thyself a sign from the Lord thy God out
of the depth below, or from the height above.
And Ahaz said, I will not ask, and I will not
tempt the Lord. And he said. It is not a small
thing 7 for you to weary men ; and how does the
Lord weary them ? Therefore the Lord himself
shall give you a sign ; Behold, a virgin shall con-
ceive, and bear a son ; and ye shall call His name
Emmanuel. Butter and honey shall He eat :
before He knows or chooses out things that are
evil. He shall exchange them for what is good ;
for before the child knows good or evil. He shall
not consent to evil, that He may choose that
which is good." ^ Carefully, then, has the Holy
Ghost pointed out, by what has been said. His
birth from a virgin, and His essence, that He is
God (for the name Emmanuel indicates this).
And He shows that He is a man, when He says,
" Butter and honey shall He eat ; " and in that
He terms Him a child also, [in saying,] "before
He knows good and evil ; " for these are all the
tokens of a human infant. But that He " will
not consent to evil, that He may choose that
which is good," — this is proper to God ; that
by the fact, that He shall eat butter and honey,
we should not understand that He is a mere
man only, nor, on the other hand, from the
name Emmanuel, should suspect Him to be God
without flesh.

5. And when He says, "Hear, O house of
David," 9 He performed the part of one indi-

* Matt. i. 18.

5 Luke i. 35.

6 Matt. i. 23.

' We here read " non pusillum" for " num pusillum," as in some
texts Cyprian and TertuUian confirm the former reading.

* Isa. vii. 10-17.
9 Isa. vii. X3.

IREN^US AGAINST HERESIES.

453

eating that He whom God promised David that
He would raise up from the fruit of his belly
{ventris) an eternal King, is the same who was
born of the Virgin, herself of the lineage of
David. For on this account also, He promised
that the King should be " of the fruit of his
belly,'' which was the appropriate [term to use
with respect] to a virgin conceiving, and not
" of the fruit of his loins,''' nor " of the fruit of
his reins," which expression is appropriate to a
generating man, and a woman conceiving by a
man. In this promise, therefore, the Scripture
excluded all virile influence ; yet it certainly is
not mentioned that He who was bom was not
from the will of man. But it has fixed and es-
tablished " the fruit of the belly," that it might
declare the generation of Him who should be
[born] from the Virgin, as Elisabeth testified
when filled with the Holy Ghost, saying to Mary,
" Blessed art thou among women, and blessed is
the fruit of thy belly ; " ' the Holy Ghost point-
ing out to those willing to hear, that the promise
which God had made, of raising up a King from
the fruit of [David's] belly, was fulfilled in the
birth from the Virgin, that is, from Mary. Let
those, therefore, who alter the passage of Isaiah
thus, " Behold, a young woman shall conceive,"
and who will have Him to be Joseph's son, also
alter the form of the promise which was given to
David, when God promised him to raise up, from
the fruit of his belly, the horn of Christ the
King. But they did not understand, otherwise
they would have presumed to alter even this pas-
sage also.

6. But what Isaiah said, " From the height
above, or from the depth beneath," ^ was meant
to indicate, that " He who descended was the
same also who ascended." ^ But in this that he
said, " The Lord Himself shall give you a sign,"
he declared an unlooked-for thing with regard to
His generation, which could have been accom-
plished in no other way than by God the Lord
of all, God Himself giving a sign in the house
of David. For what great thing or what sign
should have been in this, that a young woman
conceiving by a man should bring forth, — a
thing which happens to all women that produce
offspring? But since an unlooked-for salvation
was to be provided for men through the help of
God, so also was the unlooked-for birth from a
virgin accomplished ; God giving this sign, but
man not working it out.

7. On this account also, Daniel,'* foreseeing
His advent, said that a stone, cut out without
hands, came into this world. For this is what
"without hands" means, that His coming into

' Luke i. 42.
^ Isa. vii. II.
' Eph. iv. 10.
* Dan. ti. 34.

this world was not by the operation of human
hands, that is, of those men who are accustomed
to stone-cutting ; that is, Joseph taking no part
with regard to it, but Mary alone co-operating
with the pre-arranged plan. For this stone from
the earth derives existence from both the power
and the wisdom of God. Wherefore also Isaiah
says : " Thus saith the Lord, Behold, I deposit
in the foundations of Zion a stone, precious,
elect, the chief, the corner-one, to be had in
honour." s So, then, we understand that His
advent in human nature was not by the will of
a man, but by the will of God.

8. Wherefore also Moses giving a type, cast
his rod upon the earth,^ in order that it, by be-
coming flesh, might expose and swallow up all
the opposition of the Egyptians, which was lift-
ing itself up against the pre-arranged plan of
God ; 7 that the Egyptians themselves might
testify that it is the finger of God which works
salvation for the people, and not the son of
Joseph. For if He were the son of Joseph, how
could He be greater than Solomon, or greater
than Jonah,^ or greater than David,^ when He
was generated from the same seed, and was a
descendant of these men ? And how was it that
He also pronounced Peter blessed, because he
acknowledged Him to be the Son of the living
God?'°

9. But besides, if indeed He had been the
son of Joseph, He could not, according to Jere-
miah, be either king or heir. For Joseph is
shown to be the son of Joachim and Jechoniah,
as also Matthew sets forth in his pedigree." But
Jechoniah, and all his posterity, were disin-
herited from the kingdom ; Jeremiah thus de-
claring, " As I live, saith the Lord, if Jechoniah
the son of Joachim king of Judah had been made
the signet of my right hand, I would pluck him
thence, and deliver him into the hand of those
seeking thy life." '^ And again: "Jechoniah is
dishonoured as a useless vessel, for he has been
cast into a land which he knew not. Earth,
hear the word of the Lord : Write this man a
disinherited person ; for none of his seed, sitting
on the throne of David, shall prosper, or be a
prince in Judah." '^ And again, God speaks of
Joachim his father : " Therefore thus saith the
Lord concerning Joachim his father, king of
Judea, There shall be from him none sitting upon
the throne of David : and his dead body shall
be cast out in the heat of day, and in the frost
of night. And I will look upon him, and upon

5 Isa. xxviii. 16.

6 Ex. vii. 9.
^ Ex. viii.19.

8 Matt. xii. 41, 42.

9 Matt. xxii. 43.
'° Matt. xvi. 17.
" Matt. i. 12-16.
'^ Jer. xxii. 24, 25.
'3 Jer. xxii. a8, etc.

454

IREN^US AGAINST HERESIES.

his sons, and will bring upon them, and upon
the inhabitants of Jerusalem, upon the land of
Judah, all the evils that I have pronounced
against them." ' Those, therefore, who say that
He was begotten of Joseph, and that they have
hope in Him, do cause themselves to be disin-
herited from the kingdom, falling under the curse
and rebuke directed against Jechoniah and his
seed. Because for this reason have these things
been spoken concerning Jechoniah, the [Holy]
Spirit foreknowing the doctrines of the evil teach-
ers ; that they may learn that from his seed —
that is, from Joseph — He was not to be bom,
but that, according to the promise of God, from
David's belly the King eternal is raised up, who
sums up all things in Himself, and has gathered
into Himself the ancient formation [of man]. ^

lo. For as by one man's disobedience sin
entered, and death obtained [a place] through
sin ; so also by the obedience of one man, right-
eousness having been introduced, shall cause
life to fructify in those persons who in times past
were dead.^ And as the protoplast himself,
Adam, had his substance from untilled and as
yet virgin soil (" for God had not yet sent rain,
and man had not tilled the ground " •♦), and was
formed by the hand of God, that is, by the Word
of God, for " all things were made by Him," 5
and the Lord took dust from the earth and
formed man ; so did He who is the Word, re-
capitulating Adam in Himself, rightly receive a
birth, enabling Him to gather up Adam [into
Himself], from Mary, who was as yet a virgin.
If, then, the first Adam had a man for his father,
and was born of human seed, it were reasonable
to say that the second Adam was begotten of
Joseph. But if the former was taken from the
dust, and God was his Maker, it was incumbent
that the latter also, making a recapitulation in
Himself, should be formed as man by God, to
have an analogy with the former as respects His
origin. Why, then, did not God again take dust,
but wrought so that the formation should be
made of Mary? It was that there might not be
another formation called into being, nor any
other which should [require to] be saved, but
that the very same formation should be summed
up [in Christ as had existed in Adam], the anal-
ogy having been preserved.

CHAP. XXII. CHRIST ASSUMED ACTUAL FLESH,

CONCEIVED AND BORN OF THE VIRGIN.

I . Those, therefore, who allege that He took
nothing from the Virgin do greatly err, [since,]
in order that they may cast away the inheritance
of the flesh, they also reject the analogy [be-

■ Jer. xxxvi. 30, 31.

2 H.irvey prefixes this last clause to the following section.

3 Rom. V. 19.
■* Gen. ii. 5.

5 John i. 3.

tween Him and Adam]. For if the one [who
sprang] from the earth had indeed formation
and substance from both the hand and work-
manship of God, but the other not from the
hand and workmanship of God, then He who
was made after the image and likeness of the
former did not, in that case, preserve the analogy
of man, and He must seem an inconsistent piece
of work, not having wherewith He may show
His wisdom. But this is to say, that He also
appeared putatively as man when He was not
man, and that He was made man while taking
nothing from man. For if He did not receive
the substance of flesh from a human being. He
neither was made man nor the Son of man ;
and if He was not made what we were. He did
no great thing in what He suffered and endured.
But every one will allow that we are [composed
of] a body taken from the earth, and a soul
receiving spirit from God. This, therefore, the
Word of God was made, recapitulating in Him-
self His own handiwork ; and on this account
does He confess Himself the Son of man, and
blesses " the meek, because they shall inherit
the earth." ^ The Apostle Paul, moreover, in
the Epistle to the Galatians, declares plainly,
" God sent His Son, made of a woman." ^ And
again, in that to the Romans, he says, " Con-
cerning His Son, who was made of the seed of
David according to -the flesh, who was predesti-
nated as the Son of God with power, according
to the spirit of holiness, by the resurrection from
the dead, Jesus Christ our Lord." ^

2.9 Superfluous, too, in that case is His de-
scent into Mary ; for why did He come down
into her if He were to take nothing of her?
Still further, if He had taken nothing of Mary,
He would never have availed Himself of those
kinds of food which are derived from the earth,
by which that body which has been taken from
the earth is nourished ; nor would He have
hungered, fasting those forty days, like Moses
and Elias, unless His body was craving after its
own proper nourishment ; nor, again, would
John His disciple have said, when writing of
Him, " But Jesus, being wearied with the jour-
ney, was sitting [to rest] ; " '° nor would David
have proclaimed of Him beforehand, "They
have added to the grief of my wounds ; " " nor
would He have wept over Lazarus, nor have
sweated great drops of blood ; nor have de-
clared, " My soul is exceeding sorrowful ^ " '*
nor, when His side was pierced, would there

* Matt. V. 5.
' Gal. iv. 4.

* Rom. i. J, 4.

9 In addition to the Greek te.xt preserved by Theodoret in this
place, we have for some way a Syriac translation, differing slightly
from both Greek and Latin. It seems, however, to run smoother
than cither, and has therefore been followed by us.

■° John iv. 6.

" Ps. Ixix. 27.

>= Matt. XXVI. 38.

IRENyEUS AGAINST HERESIES.

455

have come forth blood and water. For all these
are tokens of the flesh which had been derived
from the earth, which He had recapitulated in
Himself, bearing salvation to His own handi-
work.

3. Wherefore Luke points out that the pedi-
gree which traces the generation of our Lord
back to Adam contains seventy-two generations,
connecting the end with the beginning, and im-
plying that it is He who has summed up in
Himself all nations dispersed from Adam down-
wards, and all languages and generations of men,
together with Adam himself Hence also was
Adam himself termed by Paul " the figure of
Him that was to come," ' because the Word,
the Maker of all things, had formed beforehand
for Himself the future dispensation of the human
race, connected with the Son of God ; God hav-
ing predestined that the first man should be of
an animal nature, with this view, that he might
be saved by the spiritual One. For inasmuch as
He had a pre-existence as a saving Being, it was
necessary that what might be saved should also
be called into existence, in order that the Being
who saves should not exist in vain.

4. In accordance with this design, Mary the
Virgin is found obedient, saying, " Behold the
handmaid of the Lord ; be it unto me according
to thy word." ^ But Eve was disobedient ; for
she did not obey when as yet she was a virgin.
And even as she, having indeed a husband,
Adam, but being nevertheless as yet a virgin (for
in Paradise " they were both naked, and were
not ashamed," 3 inasmuch as they, having been
created a short time previously, had no under-
standing of the procreation of children : for it
was necessary that they should first come to
adult age,^ and then multiply from that time
onward), having become disobedient, was made
the cause of death, both to herself and to the
entire human race ; so also did Mary, having a
man betrothed [to her], and being nevertheless
a virgin, by yielding obedience, become the cause
of salvation, both to herself and the whole human
race. And on this account does the law term
a woman betrothed to a man, the wife of him
who had betrothed her, although she was as yet
a virgin ; thus indicating the back-reference from
Mary to Eve, because what is joined together
could not otherwise be put asunder than by
inversion of the process by which these bonds
of union had arisen ; s so that the former ties be
cancelled by the latter, that the latter may set
the former again at liberty. And it has, in fact,
happened that the first compact looses from the

■ Rom. V. 14.

2 Luke i. 38.

3 Gen. ii. 25.

* This seems quite a peculiar opinion of Irenseus, that our first
parents, when created, were not of the age of maturity.

5 Literally, " unless these bonds of union be turned backwards."

second tie, but that the second tie takes the
position of the first which has been cancelled.^
For this reason did the Lord declare that the
first should in truth be last, and the last first.7
And the prophet, too, indicates the same, saying,
" Instead of fathers, children have been born
unto thee." ^ For the Lord, having been born
" the First-begotten of the dead," ^ and receiving
into His bosom the ancient fathers, has regener-
ated them into the life of God, He having been
made Himself the beginning of those that live,
as Adam became the beginning of those who
die.'° Wherefore also Luke, commencing the
genealogy with the Lord, carried it back to
Adam, indicating that it was He who regenerated
them into the Gospel of hfe, and not they Him.
And thus also it was that the knot of Eve's dis-
obedience was loosed by the obedience of Mary.
For what the virgin Eve had bound fast through
unbelief, this did the virgin Mary set free through
faith.

CHAP. XXIIL — ARGUMENTS IN OPPOSITION TO TA-
TUN, SHOWING THAT IT WAS CONSONANT TO
DIVINE JUSTICE AND MERCY THAT THE FIRST
ADAM SHOULD FIRST PARTAKE IN THAT SALVA-
TION OFFERED TO ALL BY CHRIST.

I. It was necessary, therefore, that the Lord,
coming to the lost sheep, and making recapitu-
lation of so comprehensive a dispensation, and
seeking after His own handiwork, should save
that very man who had been created after His
image and likeness, that is, Adam, filling up the
times of His condemnation, which had been in-
curred through disobedience, — [times] " which
the Father had placed in His own power." "
[This was necessary,] too, inasmuch as the whole
economy of salvation regarding man came to
pass according to the good pleasure of the Father,
in order that God might not be conquered, nor
His wisdom lessened, [in the estimation of His
creatures.] For if man, who had been created
by God that he might live, after losing life,
through being injured by the serpent that had
corrupted him, should not any more return to
life, but should be utterly [and for ever] aban-
doned to death, God would [in that case] have
been conquered, and the wickedness of the ser-
pent would have prevailed over the will of God.
But inasmuch as God is invincible and long-
suffering, He did indeed show Himself to be
long-suffering in the matter of the correction of
man and the probation of all, as I have already

* It is very difficult to follow the reasoning of Irenaeus in this
passage. Massuet has a long note upon it, in which he sets forth the
various points of comparison and contrast here indicated between Eve
and Mary; but he ends with the remark, " haec certe et quae sequuntur,
paulo subtiliora."

7 Matt. xix. 30, XX. 16.
^ Ps. xlv. 17.
9 Rev. i. 5.

'° Comp. I Cor. XV. 20-22.
" Acts i. 7.

456

IREN^US AGAINST HERESIES.

observed ; and by means of the second man did
He bind the strong man, and spoiled his goods/
and abohshed death, vivifying that man who had
been in a state of death. For at the first Adam
became a vessel in his (Satan's) possession,
whom he did also hold under his power, that is,
by bringing sin on him iniquitously, and under
colour of immortality entailing death upon him.
For, while promising that they should be as
gods, which was in no way possible for him to
be, he wrought death in them : wherefore he who
had led man captive, was justly captured in his
turn by God ; but man, who had been led cap-
tive, was loosed from the bonds of condemna-
tion.

2. But this is Adam, if the truth should be
told, the first formed man, of whom the Scrip-
ture says that the Lord spake, " Let Us make
man after Our own image and likeness ; " ^ and
we are all from him : and as we are from him,
therefore have we all inherited his title. But in-
asmuch as man is saved, it is fitting that he who
was created the original man should be saved.
For it is too absurd to maintain, that he who
was so deeply injured by the enemy, and was the
first to suffer captivity, was not rescued by Him
who conquered the enemy, but that his children
were, — those whom he had begotten in the same
captivity. Neither would the enemy appear to
be as yet conquered, if the old spoils remained
with him. To give an illustration : If a hostile
force had overcome certain [enemies], had
bound them, and led them away captive, and
held them for a long time in servitude, so that
they begat children among them ; and some-
body, compassionating those who had been made
slaves, should overcome this same hostile force ;
he certainly would not act equitably, were he to
liberate the children of those who had been led
captive, from the sway of those who had en-
slaved their fathers, but should leave these latter,
who had suffered the act of capture, subject to
their enemies, — those, too, on whose very ac-
count he had proceeded to this retaliation, —
the children succeeding to liberty through the
avenging of their fathers' cause, but not ^ so that
their fathers, who suffered the act of capture it-
self, should be left [in bondage]. For God is
neither devoid of power nor of justice, who has
afforded help to man, and restored him to His
own liberty.

3. It was for this reason, too, that immediately
after Adam had transgressed, as the Scripture
relates, He pronounced no curse against Adam

' Matt. xii. 29.

* Gen. i. 26.

' The old Latin translation is: " Sed non relictis ipsis patribus."
Grabe would cancel non, while Massuet pleads for retaining it. Har-
vey conjectures that the translator perhaps mistook otVic avfi^rtixfi'tviav
for oi'/K ai'aAt'AetficVuk. We have followed Massuet, though we should
prefer deleting non, were it not found in all the MSS.

personally, but against the ground, in reference
to his works, as a certain person among the an-
cients has observed : " God did indeed transfer
the curse to the earth, that it might not remain
in man." •* But man received, as the punish-
ment of his transgression, the toilsome task of
tilling the earth, and to eat bread in the sweat
of his face, and to return to the dust from
whence he was taken. Similarly also did the
woman [receive] toil, and labour, and groans,
and the pangs of parturition, and a state of
subjection, that is, that she should serve her hus-
band ; so that they should neither perish alto-
gether when cursed by God, nor, by remaining
unreprimanded, should be led to despise God.
But the curse in all its fulness fell upon the ser-
pent, which had beguiled them. " And God,"
it is declared, " said to the serpent : Because
thou hast done this, cursed art thou above all
cattle, and above all the beasts of the earth." s
And this same thing does the Lord also say in
the Gospel, to those who are found upon the left
hand : " Depart from me, ye cursed, into ever-
lasting fire, which my Father hath prepared for
the devil and his angels ; " ^ indicating that eter-
nal fire was not originally prepared for man, but
for him who beguiled man, and caused him to
offend — for him, I say, who is chief of the
apostasy, and for those angels who became apos-
tates along with him ; which [fire], indeed, they
too shall justly feel, who, like him, persevere in
works of wickedness, without repentance, and
without retracing their steps.

4. [These act] ^ as Cain [did, who], when he
was counselled by God to keep quiet, because
he had not made an equitable division of that
share to which his brother was entitled, but with
envy and malice thought that he could domineer
over him, not only did not acquiesce, but even
added sin to sin, indicating his state of mind by
his action. For what he had planned, that did
he also put in practice : he tyrannized over and
slew him ; God subjecting the just to the unjust,
that the former might be proved as the just one
by the things which he suffered, and the latter
detected as the unjust by those which he perpe-
trated. And he was not softened even by this,
nor did he stop short with that evil deed ; but
being asked where his brother was, he said, " I
know not ; am I my brother's keeper? " extend-
ing and aggravating [his] wickedness by his an-
swer. For if it is wicked to slay a brother, much
worse is it thus insolently and irreverently to
reply to the omniscient God as if he could baffle
Him. And for this he did himself bear a curse
about with him, because he gratuitously brought

* Gen. iii. 16, etc.
S Gen. iii. 14.

* Matt. XXV. 41. This reading of Irenaeus agrees with that of the
Codex Bezae, at Cambridge.

' Gen. iv. 7, after LXX. versioo.

IREN^US AGAINST HERESIES.

457

an offering of sin, having had no reverence for
God, nor being put to confusion by the act of
fratricide.'

5. The case of Adam, however, had no anal-
ogy with this, but was altogether different. For,
having been beguiled by another under the pre-
text of immortality, he is immediately seized
with terror, and hides himself; not as if he were
able to escape from God ; but, in a state of con-
fusion at having transgressed His command, he
feels unworthy to appear before and to hold con-
verse with God. Now, " the fear of the Lord is
the beginning of wisdom ; " ^ the sense of sin
leads to repentance, and God bestows His com-
passion upon those who are penitent. For
[Adam] showed his repentance by his conduct,
through means of the girdle [which he used],
covering himself with fig-leaves, while there were
many other leaves, which would have irritated his
body in a less degree. He, however, adopted a
dress conformable to his disobedience, being
awed by the fear of God ; and resisting the err-
ing, the lustful propensity of his flesh (since he had
lost his natural disposition and child-like mind,
and had come to the knowledge of evil things),
he girded a bridle of continence upon himself
and his wife, fearing God, and waiting for His
coming, and indicating, as it were, some such
thing [as follows] : Inasmuch as, he says, I have
by disobedience lost that robe of sanctity which
I had from the Spirit, I do now also acknowledge
that I am deserving of a covering of this nature,
which affords no gratification, but which gnaws
and frets the body. And he would no doubt
have retained this clothing for ever, thus hum-
bling himself, if God, who is merciful, had not
clothed them with tunics of skins instead of fig-
leaves. For this purpose, too. He interrogates
them, that the blame might light upon the
woman ; and again. He interrogates her, that
she might convey the blame to the serpent. For
she related what had occurred. " The serpent,"
says she, " beguiled me, and I did eat." ^ But
He put no question to the serpent ; for He knew
that he had been the prime mover in the guilty
deed ; but He pronounced the curse upon him
in the first instance, that it might fall upon man
with a mitigated rebuke. For God detested him
who had led man astray, but by degrees, and
little by little. He showed compassion to him
who had been beguiled.

6. Wherefore also He drove him out of Para-
dise, and removed him far from the tree of Hfe,
not because He envied him the tree of life, as
some venture to assert, but because He pitied

' The old Latin reads " parricidio." The crime of parricide was
alone known to the Roman law; but it was 2l generic term, including
the murder of all near relations. All the editors have supposed that
the original word was ahiX^OK-rovia, which has her* been adopted.

2 Prov. i. 7, ix. 10.

3 Gen. iii. 13.

him, [and did not desire] that he should con-
tinue a sinner for ever, nor that the sin which
surrounded him should be immortal, and evil
interminable and irremediable. But He set a
bound to his [state of] sin, by interposing death,
and thus causing sin to cease,* putting an end
to it by the dissolution of the flesh, which should
take place in the earth, so that man, ceasing at
length to live to sin, and dying to it, might begin
to live to God.

7. For this end did He put enmity between
the serpent and the woman and her seed, they
keeping it up mutually : He, the sole of whose
foot should be bitten, having power also to tread
upon the enemy's head ; but the other biting,
killing, and impeding the steps of man, until
the seed did come appointed to tread down his
head, — which was born of Mary, of whom the
prophet speaks : " Thou shalt tread upon the
asp and the basilisk ; thou shalt trample down
the lionand the dragon ;" 5 — indicating that
sin, which was set up and spread out against man,
and which rendered him subject to death, should
be deprived of its power, along with death, which
rules [over men] ; and that the lion, that is, anti-
christ, rampant against mankind in the latter
days, should be trampled down by Him ; and
that He should bind " the dragon, that old ser-
pent," ^ and subject him to the power of man,
who had been conquered, ^ so that all his might
should be trodden down. Now Adam had been
conquered, all life having been taken away from
him : wherefore, when the foe was conquered in
his turn, Adam received new life ; and the last
enemy, death, is destroyed,^ which at the first
had taken possession of man. Therefore, when
man has been liberated, " what is written shall
come to pass. Death is swallowed up in victory.
O death, where is thy victory? O death, where
is thy sting? "9 This could not be said with
justice, if that man, over whom death did first
obtain dominion, were not set free. For his
salvation is death's destruction. When therefc?re
the Lord vivifies man, that is, Adam, death is at
the same time destroyed.

8. All therefore speak falsely who disallow his
(Adam's) salvation, shutting themselves out from
life for ever, in that they do not believe that the
sheep which had perished has been found. '° For
if it has not been found, the whole human race
is still held in a state of perdition. False, there-
fore, is that man who first started this idea, or
rather, this ignorance and blindness — Tatian."

■♦ Rom. vi. 7.
5 Ps. xci. 13.

* Rev. XX. 2.
' Luke X. 19.

* 1 Cor. XV. 26.

9 I Cor. XV. 54, 55.
'° Luke XV. 4.

" An account of Tatian will be given in a future volume with his
only extant work.

458

IRENyEUS AGAINST HERESIES.

As I have already indicated, this man entangled
himself with all the heretics.' This dogma, how-
ever, has been invented by himself, in order that,
by introducing something new, independently of
the rest, and by speaking vanity, he might acquire
for himself hearers void of faith, affecting to be
esteemed a teacher, and endeavouring from time
to time to employ sayings of this kind often
[made use of] by Paul : " In Adam we all die ; "^
ignorant, however, that " where sin abounded,
grace did much more abound." ^ Since this,
then, has been clearly shown, let all his disciples
be put to shame, and let them wrangle ■♦ about
Adam, as if some great gain were to accrue to
them if he be not saved ; when they profit noth-
ing more [by that], even as the serpent also did
not profit when persuading man [to sin], except
to this effect, that he proved him a transgressor,
obtaining man as the first-fruits of his own apos-
tasy.5 But he did not know God's power.^ Thus
also do those who disallow Adam's salvation gain
nothing, except this, that they render themselves
lieretics and apostates from the truth, and show
themselves patrons of the serpent and of death.

CHAP. XXIV. RECAPITULATION OF THE VARIOUS

ARGUMENTS ADDUCED AGAINST GNOSTIC IMPIETY
UNDER ALL ITS ASPECTS. THE HERETICS, TOSSED
ABOUT BY EVERY BLAST OF DOCTRINE, ARE
OPPOSED BY THE UNIFORM TEACHING OF THE
CHURCH, WHICH REMAINS SO ALWAYS, AND IS
CONSISTENT WITH ITSELF.

I. Thus, then, have all these men been ex-
posed, who bring in impious doctrines regarding
our Maker and Framer, who also formed this
world, and above whom there is no other God ;
and those have been overthrown by their own
arguments who teach falsehoods regarding the
substance of our Lord, and the dispensation
which He fulfilled for the sake of His own
creature man. But [it has, on the other hand,
been shown], that the preaching of the Church
is everywhere consistent, and continues in an
even course, and receives testimony from the
prophets, the apostles, and all the disciples —
as I have proved — through [those in] the be-
ginning, the middle, and the end,^ and through
the entire dispensation of God, and that well-
grounded system which tends ^ to man's salva-

' His heresy being just a mixture of the opinions of the various
Gnostic sects.
' I Cor. XV. 22.
3 Rom. V. 2o.

* Though unnoticed by the editors, there seems a difficulty in the
different moods of the two verbs, erubescant and concertant.

5 " Initium et materiam apostasia; sua; haljcns homint-m:" the
meaning is very obscure, and the editors throw no light upon it.

* Literally, " but he did not see God." The translator is supposed
to have read oXhtv, knew, for tXiev, saw.

7 Literally, " through the beginnings, the means, and the end."
These three terms refer to the Prophets, the Apostles, and the Church
Catholic.

' The Latin is " solidam operationem," which we know not how
to translate, in accordance with the context, except as above.

tion, namely, our faith ; which, having been
received from the Church, we do preserve, and
which always, by the Spirit of God, renewing its
youth, as if it were some precious deposit in an
excellent vessel, causes the vessel itself contain-
ing it to renew its youth also. For this gift of
God has been entrusted to the Church, as breath
was to the first created man,"^ for this purpose,
that all the members receiving it may be vivified ;
and the [means of] communion with Christ has
been distributed throughout it, that is, the Holy
Spirit, the earnest of incorruption, the means of
confirming our faith, and the ladder of ascent
to God. " For in the Church," it is said, " God
hath set apostles, prophets, teachers," '° and all
the other means through which the Spirit works ;
of which all those are not partakers who do not
join themselves to the Church, but defraud them-
selves of life through their perverse opinions and
infamous behaviour. For where the Church is,
there is the Spirit of God ; and where the Spirit
of God is, there is the Church, and every kind
of grace ; but the Spirit is truth. Those, there-
fore, who do not partake of Him, are neither
nourished into life from the mother's breasts,
nor do they enjoy that most limpid fountain
which issues from the body of Christ ; but they
dig for themselves broken cisterns " out of earthly
trenches, and drink putrid water out of the mire,
fleeing from the faith of the Church lest they be
convicted ; and rejecting the Spirit, that they
may not be instructed.

2. Alienated thus from the truth, they do de-
servedly wallow in all error, tossed to and fro by
it, thinking differently in regard to the same
things at different times, and never attaining to
a well-grounded knowledge, being more anxious
to be sophists of words than disciples of the.
truth. For they have not been founded upon
the one rock, but upon the sand, which has in
itself a multitude of stones. Wherefore they
also imagine many gods, and they always have
the excuse of searching [after truth] (for they
are blind), but never succeed in finding it. For
they blaspheme the Creator, Him who is truly
God, who also furnishes power to find [the
truth] ; imagining that they have discovered
another god beyond God, or another Pleroma,
or another dispensation. Wherefore also the
light which is from God does not illumine them,
because they have dishonoured and despised
God, holding Him of small account, because,
through His love and infinite benignity. He has
come within reach of human knowledge (knowl-
edge, however, not with regard to His greatness,
or with regard to His essence — for that has no

9 This seems to be the meaning conveyed by the old Latin,
" quemadmodum aspiratio plasmatiom."
'° I Cor. xii. 28.
" Jer. ii. 13.

IREN^US AGAINST HERESIES.

459

man measured or handled — but after this sort :
that we should know that He who made, and
formed, and breathed in them the breath of life,
and nourishes us by means of the creation, es-
tablishing all things by His Word, and binding
them together by His Wisdom ' — this is He
who is the only true God) ; but they dream of a
non-existent being above Him, that they may be
regarded as having found out the great God,
whom nobody, [they hold,] can recognise as
holding communication with the human race,
or as directing mundane matters : that is to say,
they find out the god of Epicurus, who does
nothing either for himself or others ; that is, he
exercises no providence at all.

CHAP. XXV. THIS WORLD IS RULED BY THE

PROVIDENCE OF ONE GOD, WHO IS BOTH EN-
DOWED WITH INFINITE JUSTICE TO PUNISH THE
WICKED, AND WITH INFINITE GOODNESS TO BLESS
THE PIOUS, ANT) IMPART TO THEM SALVATION.

1. God does, however, exercise a providence
over all things, and therefore He also gives coun-
sel ; and when giving counsel, He is present with
those who attend to moral discipline.^ It follows
then of course, that the things which are watched
over and governed should be acquainted with
their ruler ; which things are not irrational or
vain, but they have understanding derived from
the providence of God. And, for this reason,
certain of the Gentiles, who were less addicted
to [sensual] allurements and voluptuousness, and
were not led away to such a degree of supersti-
tion with regard to idols, being moved, though
but slightly, by His providence, were neverthe-
less convinced that they should call the Maker
of this universe the Father, who exercises a prov-
idence over all things, and arranges the affairs
of our world.

2. Again, that they might remove the rebuk-
ing and judicial power from the Father, reckon-
ing that as unworthy of God, and thinking that
they had found out a God both without anger
and [merely] good, they have alleged that one
[God] judges, but that another saves, uncon-
sciously taking away the intelligence and justice
of both deities. For if the judicial one is not
also good, to bestow favours upon the deserving,
and to direct reproofs against those requiring
them, he will appear neither a just nor a wise
judge. On the other hand, the good God, if
he is merely good, and not one who tests those
upon whom he shall send his goodness, will be
out of the range of justice and goodness ; and
his goodness will seem imperfect, as not saving

' i. e., the Spirit.

2 Literally, "who have a foresight of morals" — qui fiiorum
providentiani habent. The meaning is very obscure. [Prov. xxii. 3,
xxvii. 12.]

all ; [for it should do so,] if it be not accom-
panied with judgment.

3. Marcion, therefore, himself, by dividing
God into two, maintaining one to be good and
the other judicial, does in fact, on both sides,
put an end to deity. For he that is the judicial
one, if he be not good, is not God, because he
from whom goodness is absent is no God at all ;
and again, he who is good, if he has no judicial
power, suffers the same [loss] as the former, by
being deprived of his character of deity. And
how can they call the Father of all wise, if they
do not assign to Him a judicial faculty? For
if He is wise. He is also one who tests [others] ;
but the judicial power belongs to him who tests,
and justice follows the judicial faculty, that it
may reach a just conclusion ; justice calls forth
judgment, and judgment, when it is executed
with justice, will pass on to wisdom. Therefore
the Father will excel in wisdom all human and
angelic wisdom, because He is Lord, and Judge,
and the Just One, and Ruler over all. For He
is good, and merciful, and patient, and saves
whom He ought : nor does goodness desert Him
in the exercise of justice,^ nor is His wisdom
lessened ; for He saves those whom He should
save, and judges those worthy of judgment.
Neither does He show Himself unmercifully
just ; for His goodness, no doubt, goes on be-
fore, and takes precedency.

4. The God, therefore, who does benevolently
cause His sun to rise upon all,'* and sends rain
upon the just and unjust, shall judge those who,
enjoying His equally distributed kindness, have
led lives not corresponding to the dignity of His
bounty ; but who have spent their days in wan-
tonness and luxury, in opposition to His benevo-
lence, and have, moreover, even blasphemed Him
who has conferred so great benefits upon them.

5. Plato is proved to be more religious than
these men, for he allowed that the same God
was both just and good, having power over all
things, and Himself executing judgment, express-
ing himself thus, "And God indeed, as He is
also the ancient Word, possessing the beginning,
the end, and the mean of all existing things, does
everything rightly, moving round about them
according to their nature ; but retributive justice
always follows Him against those who depart
from the divine law." s Then, again, he points
out that the Maker and Framer of the universe
is good. " And to the good," he says, " no envy
ever springs up with regard to anything ; " ^ thus
establishing the goodness of God, as the begin-
ning and the cause of the creation of the world,
but not ignorance, nor an erring JEon, nor the

3 The text is here very uncertain, but the above seems the proba-
ble meaning.
■* Matt. V. 45.

s Plato, de Leg., iv. and p. 715, 16.
6 In Timceo, vi. p. 29.

460

IRENyEUS AGAINST HERESIES.

consequence of a defect, nor the Mother weep-
ing and lamenting, nor another God or Father.

6. Well may their Mother bewail them, as
capable of conceiving and inventing such things ;
for they have worthily uttered this falsehood
against themselves, that their Mother is beyond
the Pleroma, that is, beyond the knowledge of
God, and that their entire multitude became ' a
shapeless and crude abortion : for it apprehends
nothing of the truth ; it falls into void and dark-
ness : for their wisdom {Sophia) was void, and
wrapped up in darkness ; and Horos did not
permit her to enter the Pleroma : for the Spirit
(Achamoth) did not receive them into the place
of refreshment. For their father, by begetting
ignorance, wrought in them the sufferings of
death. We do not misrepresent [their opinions
on] these points ; but they do themselves confirm,
they do themselves teach, they do glory in them,
they imagine a lofty [mystery] about their Mother,
whom they represent as having been begotten
without a father, that is, without God, a female
from a female,^ that is, corruption from error.

' The Latin is " collectio eorum; " but what coUectio here means,
it is not easy to determine. Grabe, with much probability, deems it the
representative of <riiaTo<n5. Harvey prefers fi'fiumjMa: but it is difScult
to perceive the relevancy of his references to the rhetorical syllogism.

^ See book i. cap. xvi. note.

7. We do indeed pray that these men may not
remain in the pit which they themselves have
dug, but separate themselves from a Mother of
this nature, and depart from Bythus, and stand
away from the void, and relinquish the shadow ;
and that they, being converted to the Church of
God, may be lawfully begotten, and that Christ
may be formed in them, and that they may know
the Framer and Maker of this universe, the only
true God and Lord of all. We pray for these
things on their behalf, loving them better than
they seem to love themselves. For our love, in-
asmuch as it is true, is salutary to them, if they
will but receive it. It may be compared to a
severe remedy, extirpating the proud and slough-
ing flesh of a wound ; for it puts an end to their
pride and haughtiness. Wherefore it shall not
weary us, to endeavour with all our might to
stretch out the hand unto them. Over and above
what has been already stated, I have deferred to
the following book, to adduce the words of the
Lord ; if, by convincing some among them,
through means of the very instruction of Christ,
I may succeed in persuading them to abandon
such error, and to cease from blaspheming their
Creator, who is both God alone, and the Father
of our Lord Jesus Christ. Amen.

ELUCIDATION.

The editor of this American Series confines himself in general to such occasional and very
brief annotations as may suggest to students and others the practical views which are requisite to
a clear comprehension of authors who wrote for past ages ; for a sort and condition of men
no longer existing, whose extinction as a class is, indeed, largely due to these writings. But he
reserved to himself the privilege of correcting palpable mistakes, especially in points which bear
upon questions of our own times.

That our learned translators have unaccountably admitted a very inaccurate translation of the
crucial paragraph in book iii. cap. iii. sect. 2, I have shown in the footnote at that place. It is
evident, (i) because they themselves are not satisfied with it, and (2) because I have set it side
by side with the more literal rendering of a writer who would have preferred their reading if it
could have borne the test of criticism.

Now, the authors of the Latin translation ' may have designed the ambiguity which gives the
Ultramontane party an apparent advantage ; but it is an advantage which disappears as soon as
it is examined, and hence I am content to take it as it stands. Various conjectures have been
made as to the original Greek of Irengeus ; but the Latin answers every purpose of the author's
argument, and is fatal to the claims of the Papacy. Let me recur to the translation given, in
loco, from a Roman Catholic, and this will be seen at once.

For he thus renders it : —

I. In this Church, "ever, by those who are on every side, has been preserved that tradition

' One of the Antiochian Canons probably reflects the current language of an earlier antiquity thus : tiatoivT^ /njTpoiroAei ■navra.xo9iv
ovvTptx*^*' wdrro? tou« ri n-pay^ara ixovTa^ ; and, if so, this avvTpfx*^" gives the meaning of comvemr*.

ELUCIDATION. 461

which is from apostles." How would such a proposition have sounded to Pius IX. in the Vatican
Council ? The faith is preserved by those who come to Rome, not by the Bishop who presides
there.

2. " For to this Church, on account of more potent principality,' it is necessary that every
Church (that is, those who are, on every side, faithful) resort." The greatness of Rome, that is,
as the capital of the Empire, imparts to the local Church a superior dignity, even as compared
with Lyons, or any other metropolitical Church. Everybody visits Rome : hence you find there
faithful witnesses from every side (from all the Churches) ; and their united testimony it is which
preserves in Rome the pure apostolic traditions.

The Latin, thus translated by a candid Roman Catholic, reverses the whole system of the
Papacy. Pius IX. informed his Bishops, at the late Council, that they were not called to bear
their testimony, but to hear his infallible decree ; " reducing us," said the Archbishop of Paris,
" to a council of sacristans."

Sustaining these views by a few footnotes, I add (i) a literal rendering of my own, and then
(2) a metaphrase of the same, bringing out the argument from the crabbed obstructions of the
Latin text. This, then, is what Irenseus says : {a) " For it is necessary for every Church (that is to
say, the faithful from all parts) to meet in this Church, on account of the superior magistracy ; in
which Church, by those who are from all places, the tradition of the apostles has been preserved."
Or, more freely rendered : (^) " On account of the chief magistracy ^ [of the empire] , the faithful
from all parts, representing every Church, are obliged to resort to Rome, and there to come
together ; so that [it is the distinction of this Church that] , in it, the tradition of the apostles
has been preserved by Christians gathered together out of all the Churches." Taking the entire
argument of our author with the context, then, it amounts to this : " We must ask, not for local,
but universal, testimony. Now, in every Church founded by the apostles has been handed down
their traditions ; but, as it would be a tedious thing to collect them all, let this suffice. Take
that Church (nearest at hand, and which is the only Apostolic Church of the West), the great
and glorious Church at Rome, which was there founded by the two apostles Peter and Paul, in
her have been preserved the traditions 0/ all the Churches, because everybody is forced to go to
the seat of empire : and therefore, by these representatives of the whole Catholic Church, the
apostolic traditions have been all collected in Rome : ^ and you have a synoptical view of all
Churches in what is there preserved." Had the views of the modern Papacy ever entered the
head of Irenaeus, what an absurdity would be this whole argument. He would have said, "It is
no matter what may be gathered elsewhere ; for the Bishop of Rome is the infallible oracle of all
Catholic truth, and you will always find it by his mouth." It should be noted that Orthodoxy
was indeed preserved there, just so long as Rome permitted other Churches to contribute their
testimony on the principle of Irenaeus, and thus to make her the depository of all Catholic
tradition, as witnessed " by all, everywhere, and from the beginning." But all this is turned
upside down by modern Romanism. No other Church is to be heard or considered ; but Rome
takes all into her own power, and may dictate to all Churches what they are to believe, however
novel, or contrary to the torrent of antiquity in the teachings of their own founders and great
doctors in all past time.

' "Its more potent," etc., is not a strict rendering: "the more potent," rather; which leaves the />rinci/>alitas to the city, not the
Church.

2 Bishop Wordsworth inclines to the idea that the original Greek was iKaviaTipav apxa'onjTa, thus conceding that Irenaeus was speaking
of the greater antiquity of Rome as compared with other (Western) Churches. Even so, he shows that the argument of Irenaeus is fatal
to Roman pretensions, which admit of no such ideas as he advances, and no such freedom as that of his dealings with Rome.

3 Nobody has more forcibly stated the argument of Irenseus than the Abb^ Guett^e, in his exhaustive work on the Papacy. I published
a translation of this valuable historical epitome in New York (Carleton), 1867; but it is out of print. The original may be had in Paris
(Fischbacher) , No. 33 Rue de Seine.

IREN.OTS AGAINST HERESIES.

BOOK IV.

PREFACE.

1 . By transmitting to thee, my very dear friend,
this fourth book of the work which is [entitled]

XiThe Detection and Refutation of False Knowl-
fedge, I sh*ll, as I have promised, add weight, by
means of the words of the Lord, to what I have
already advanced ; so that thou also, as thou
hast recjuested, mayest obtain from me the
means of confuting all the heretics everywhere,
and not permit them, beaten back at all points,
to launch out further into the deep of error, nor
to be drowned in the sea of ignorance ; but that
thou, turning them into the haven of the truth,
mayest cause them to attain their salvation.

2. The man, however, who would undertake
their conversion, must possess an accurate knowl-
edge of their systems or schemes of doctrine.

(For it is impossible for any one to heal the sick,
5f he has no knowledge of the disease of the
patients. This was the reason that my prede-
cessors— much superior men to myself, too —
were unable, notwithstanding, to refute the
Valentinians satisfactorily, because they were
ignorant of these men's system ; ' which I have
with all care delivered to thee in the first book,
in which I have also shown that their doctrine
is a recapitulation of all the heretics. For which
reason also, in the second, we have had, as in a
mirror, a sight of their entire discomfiture. For
they who oppose these men (the Valentinians)
by the right method, do [thereby] oppose all
who are of an evil mind ; and they who over-
throw them, do in fact overthrow every kind of
heresy.

3. For their system is blasphemous above all
[others], since they represent that the Maker
and Framer, who is one (iod, as I have shown,

^was produced from a defect or apostasy. They
"dtter blasphemy, also, against our Lord, by cut-
ting off and dividing Jesus from Christ, and

■ [The re.ider who m.irvels at the tedious recitals must note this
(i) as proof of the author's practical wisdom, and (2) as evidence
of his fidelity in what he exhibits.]

462

Christ from the Saviour, and again the Saviour
from the Word, and the Word from the Only-
begotten. And since they allege that the Cre-
ator originated from a defect or apostasy, so /
have they also taught that Christ and the Holy ;
Spirit were emitted on account of this defect, i
and that the Saviour was a product of those
^ons who were produced from a defect ; so
that there is nothing but blasphemy to be found
among them. In the preceding book, then, the
ideas of the apostles as to all these points have
been set forth, [to the effect] that not only did
they, " who from the beginning were eye-wit-
nesses and ministers of the word " ^ of truth,!
hold no such opinions, but that they did also I
preach to us to shun these doctrines,^ foreseeing \
by the Spirit those weak-minded persons who
should be led astray.'*

4. For as the serpent beguiled Eve, by prom-
ising her what he had not himself,' so also do
these men, by pretending [to possess] superior ■.
knowledge, and [to be acquainted with] ineffa- )
ble mysteries ; and, by promising that admi^
tance which they speak of as taking place within
the Pleroma, plunge those that believe them
into death, rendering them apostates from Him
who made them. And at that time, indeed,
the apostate angel, having effected the disobe-
dience of mankind by means of the serpent,
imagined that he escaped the notice of the
Lord ; wherefore God assigned him the form ^
and name [of a serpent]. But now, since the
last times are [come upon us], evil is spread
abroad among men, which not only renders
them apostates, but by many machinations does
[the devil] raise up blasphemers against the

2 Luke i. 2.

3 2 Tim. ii. 23.

* tThe solemnity of the apostolic testimonies against the crop ot
tares thjit was to spring up receives great illustration from Irenaeus.
I John ii. 18. j

5 [■>. Pet. li. 19.]

f" (Kev. xii. 9. A little essay, Messias and Anti-Messias, by
the Rev. C. I. Black, London (Masters, 1847), is commended to
those who need light on this very mysterious subject.]

IREN.EUS AGAINST HERESIES.

463

Creator, namely, by means of all the heretics
already mentioned. For all these, although they
issue forth from diverse regions, and promulgate
different [opinions], do nevertheless concur in
the same blasphemous design, wounding [men]
unto death, by teaching blasphemy against God
our Maker and Supporter, and derogating from
the salvation of man. Now man is a mixed
organization of soul and flesh, who was formed
after the likeness of God, and moulded by His
hands, that is, by the Son and Holy Spirit, to
whom also He said, " Let Us make man." '
This, then, is the aim of him who envies our
life, to render men disbelievers in their own sal-
vation, and blasphemous against God the Cre-
ator. For whatsoever all the heretics may have
advanced with the utmost solemnity, they come
to this at last, that they blaspheme the Creator,
/and disallow the salvation of God's workman-
( ship, which the_fl_esh truly is ; on behalf of
<jvhich I have proved, in a variety of ways, that
the Son of God accomplished the whole dispen-
sation [of mercy], and have shown that there
is none other called God by the Scriptures ex-
cept the Father of all, and the Son, and those
who possess the adoption.

CHAP. I. THE LORD ACKNOWLEDGED BUT ONE

GOD AND FATHER.

I. Since, therefore, this is sure and stedfast,
that no other God or Lord was announced by
the Spirit, except Him who, as God, rules over
all, together with His Word, and those who
receive the Spirit of adoption,^ that is, those
who believe in the one and true God, and in
Jesus Christ the Son of God ; and likewise that
the apostles did of themselves term no one else
as God, or name [no other] as Lord ; and, what
is much more important, [since it is true] that
our Lord [acted likewise], who did also com-
mand us to confess no one as Father, except
Him who is in the heavens, who is the one God
and the one Father ; — those fhmgs are clearly
shown to be false which these deceivers and
most perverse sophists advance, maintaining that
the being whom they have themselves invented
is by nature both God and Father ; but that the

/'Demiurge is naturally neither God nor Father,
but is so termed merely by courtesy (j)erdo

< tenus), because of his rulings the creation, as
these perverse mythologists state, setting their
thoughts against God; and, putting aside the
doctrine of Christ, and of themselves divining
falsehoods, they dispute against the entire dis-
pensation of God. For they maintain that their
yEons, and gods, and fathers, and lords, are also
still further termed heavens, together with their
Mother, whom they do also call " the Earth,"

■ Gen. i. 26.
* See iii. 6, i.

and "Jerusalem," while they also style her many
other names.

2. Now to whom is it not clear, that if the
Lord had known many fathers and gods. He
would not have taught His disciples to know
[only] one God,^ and to call Him alone Father ?
But He did the rather distinguish those who by
word merely {i>erbo knus) are termed gods,
from Him who is truly God, that they should
not err as to His doctrine, nor understand one
[in mistake] for another. And if He did indeed
teach us to call one Being Father and God,
while He does from time to time Himself con-
fess other fathers and gods in the same sense,
then He will appear to enjoin a different course
upon His disciples from what He follows Him-
self. Such conduct, however, does not bespeak
the good teacher, but a misleading and invidious
one. The apostles, too, according to these
men's showing, are proved to be transgressors
of the commandment, since they confess the
Creator as God, and Lord, and Father, as I'
have shown — if He is not alone God and
Father. Jesus, therefore, will be to them the
author and teacher of such transgression, inas-
much as He commanded that one Being should
be called Father,^ thus imposing upon them the
necessity of confessing the Creator as their
Father, as has been pointed out.

CHAP. II. — PROOFS FROM THE PLAIN TESTIMONY
OF MOSES, AND OF THE OTHER PROPHETS,
WHOSE WORDS ARE THE WORDS OF CHRIST,
THAT THERE IS BUT ONF GOD, THE FOU^-^DFR
OF THE WORLD, WHOM OT^R LORD PR^-- HED,
AND WHOM HE CALLED HIS FATHER.

1. Moses, therefore, making a recapitulation
of the whole law, which he had received from
the Creator (Demiurge), thus speaks in Deu-
teronomy : " Give ear, O ye heavens, and I will
speak ; and hear, O earth, the words of my
mouth." 5 Again, David saying that his help
came from the Lord, asserts : " My help is from
the Lord, who made heaven and earth." ^ And
Esaias confesses that words were uttered by God
who made heaven and earth, and governs them.
He says : " Hear, O heavens ; and give ear, O
earth : for the Lord hath spoken." ^ And
again : " Thus saith the Lord God, who made
the heaven, and stretched it out ; who estab-
lished the earth, and the things in it ; and who
giveth breath to the people upon it, and spirit
to them who walk therein."^

2. Again, our Lord Jesus Christ confesses this
same Being as His Father, where He says : " I

3 [St. John xviL 3.]

* Matt, xxiii. 9.
s Deut. xxxii. i.

* Ps. cxxiv. 8.
7 Isa. i. 2.

^ Isa. xlii. 5.

464

IREN.EUS AGAINST HERESIES.

confess to thee, O Father, Lord of heaven and
earth." ' What Father will those men have us
to understand [by these words], those who are
most per\'erse sophists of Pandora? Whether
shall it be Bythus, whom they have fabled of
themselves ; or their Mother ; or the Only-
begotten ? Or shall it be he whom the Marcion-
ites or the others have invented as god (whom I
indeed have amply demonstrated to be no god
at all) ; or shall it be (what is really the case)
the Maker of heaven and earth, whom also the
prophets proclaimed, — whom Christ, too, con-
fesses as His Father, — whom also the law an-
nounces, saying : " Hear, O Israel ; The Lord
thy God is one God? "^

3. But since the wTitings {litercE) of Moses
are the words of Christ, He does Himself de-
clare to the Jews, as John has recorded in the
Gospel : " If ye had believed Moses, ye would
have believed Me : for he wrote of Me. But if
ye believe not his writings, neither will ye believe
My words." ^ He thus indicates in the clearest
manner that the writings of Moses are His words.
If, then, [this be the case with regard] to Moses,
so also, beyond a doubt, the words of the other
prophets are His [words], as I have pointed
out. And again, the Lord Himself exhibits
Abraham as having said to the rich man, with
reference to all those who were still alive : " If
they do not obey Moses and the prophets, neither,
if any one were to rise from the dead and go to
them, will they believe him." '•

4. Now, He has not merely related to us a
story respecting a poor man and a rich one ; but
He has taught us, in the first place, that no one
should lead a luxurious life, nor, living in worldly
pleasures and perpetual feastings, should be the
slave of his lusts, and forget God. " For there
was," He says, " a rich man, who was clothed in
purjjle and fine linen, and delighted himself with
splendid feasts." 5

Of such persons, too, the Spirit has spoken
by Esaias : " They drink wine with [the accom-
paniment of] harps, and tablets, and psalteries,
and flutes ; but they regard not the works of
God, neither do they consider the work of His
hands." ^ Lest, therefore, we should incur the
same punishment as these men, the Lord reveals
[to us] their end ; showing at the same time,
that if they obeyed Moses and the prophets, they
would believe in Him whom these had preached,
the Son of God, who rose from the dead, and
bestows life upon us ; and He shows that all are
from one essence, that is, Abraham, and Moses,
and the prophets, and also the Lord Himself, who

' Matt. xi. 25; Luke x. 21.

* Deut. vi. 4.

* John V. ^6, 47.

* Luke XVI. 31.
i Luke xvi. 19.
' Isa. V. la.

rose from the dead, in whom many believe who
are of the circumcision, who do also hear Moses
and the prophets announcing the coming of the
Son of God. But those who scoff [at the truth]
assert that these men were from another essence,
and they do not know the first-begotten from
the dead ; understanding Christ as a distinct
being, who continued as if He were impassible,
and Jesus, who suffered, as being altogether sep-
arate [from Him].

5. For they do not receive from the Father
the knowledge of the Son ; neither do they learn
who the Father is from the Son, who teaches
clearly and without parables Him who truly is
God. He says : " Swear not at all ; neither by
heaven, for it is God's throne ; nor by the earth,
for it is His footstool ; neither by Jerusalem, for
it is the city of the great King." ^ For these words
are evidently spoken with reference to the Crea-
tor, as also Esaias says : " Heaven is my throne,
the earth is my footstool." * And besides this
Being there is no other God ; othenvise He
would not be termed by the Lord either " God "
or ** the great King ; " for a Being who can be so
described admits neither of any other being
compared with nor set above Him. For he who
has any superior over him, and is under the
power of another, this being never can be called
either " God " or " the great King."

6. But neither will these men be able to main-
tain that such words were uttered in an ironical
manner, since it is proved to them by the words
themselves that they were in earnest. For He
who uttered them was Truth, and did truly vin-
dicate His own house, by driving out of it the
changers of money, who were buying and sell-
ing, saying unto them : " It is written. My house
shall be called the house of prayer ; but ye have
made it a den of thieves." ^ And what reason
had He for thus doing and saying, and vindi-
cating His house, if He did preach another
God? But [He did so], that He might point
out the transgressors of His Father's law ; for
neither did He bring any accusation against the
house, nor did He blame the law, which He had
come to fiilfil ; but He reproved those who were
putting His house to an improper use, and those
who were transgressing the law. And therefore
the scribes and Pharisees, too, who from the
times of the law had begun to despise God, did
not receive His Word, that is, they did not
believe on Christ. Of these Esaias says : " Thy
princes are rebellious, companions of thieves,
loving gifts, following after rewards, not judging
the fatherless, and negligent of the cause of tl^ie
widows." '° And Jeremiah, in like manner :

' Matt. V. 34.
' Isa. Ixvi. I.
9 Matt. xxi. 13.
'° Isa. i. 33.

IREN^US AGAINST HERESIES.

465

"They," he says, "who rule my people did not
know me ; they are senseless and imprudent
children ; they are wise to do evil, but to do
well they have no knowledge." '

7. But as many as feared God, and were anx-
ious about His law, these ran to Christ, and were
all saved. For He said to His disciples : " Go
ye to the sheep of the house of Israel,^ which
have perished." And many more Samaritans, it
is said, when the Lord had tarried among them
two days, " beUeved because of His words, and
said to the woman. Now we believe, not because
of thy saying, for we ourselves have heard [Him],
and know that this man is truly the Saviour of
the world." ^ And Paul likewise declares, "And
so all Israel shall be saved ; " + but he has also
said, that the law was our pedagogue [tc bring
us] to Christ Jesus.s Let them not therefore
ascribe to the law the unbelief of certain [among
them]. For the law never hindered them from
believing in the Son of God ; nay, but it even
exhorted them ^ so to do, saying ^ that men can
be saved in no other way from the old wound of
the serpent than by believing in Him who, in the
hkeness of sinful flesh, is lifted up from the earth
upon the tree of martyrdom, and draws all things
to Himself,** and vivifies the dead.

CHAP. III. — ANSWER TO THE CAVILS OF THE GNOS-
TICS. WE ARE NOT TO SUPPOSE THAT THE TRUE
GOD CAN BE CHANGED, OR COME TO AN END,
BECAUSE THE HEAVENS, WHICH ARE HIS THRONE,
AND THE EARTH, HIS FOOTSTOOL, SHALL PASS
AWAY.

I. Again, as to their malignantly asserting that
if heaven is indeed the throne of God, and earth
His footstool, and if it is declared that the
heaven and earth shall pass away, then when
these pass away the God who sitteth above must
also pass away, and therefore He cannot be the
God who is over all ; in the first place, they are
ignorant what the expression means, that heaven
is [His] throne and earth [His] footstool. For
they do not know what God is, but they imagine
that He sits after the fashion of a man, and is
contained within bounds, but does not contain.
And they are also unacquainted with [the mean-
ing of] the passing away of the heaven and
earth ; but Paul was not ignorant of it when he
declared, " For the figure of this world passeth
away." ^ In the next place, David explains their
question, for he says that when the fashion of
this world passes awey, not only shall God re-

' Jer. iv. 22.

2 Matt. X. 6.

3 John iv. 41.

* Rom. xi. 26.
5 Gal. iii. 24.

* Num. xxi. 8.

' This passage Is quoted by Augustine, in his treatise on original
sin, written to oppose Pelagius (lib. i. c. ii.), about 400 a.d.

* John xii. 32, iii. 14.
9 I Cor. vii. 31.

main, but His servants also, expressing himself
thus in the loist Psalm : " In the beginning,
Thou, O Lord, hast founded the earth, and the
heavens are the works of Thy hands. They shall
perish, but Thou shalt endure, and all shall wax
old as a garment ; and as a vesture Thou shalt
change them, and they shall be changed : but
Thou art the same, and Thy years shall not fail.
The children of Thy servants shall continue, and
their seed shall be established for ever ; " '° point-
ing out plainly what things they are that pass
away, and who it is that doth endure for ever —
God, together with His servants. And in like
manner Esaias says : " Lift up your eyes to the
heavens, and look upon the earth beneath ; for
the heaven has been set together as smoke, and
the earth shall wax old like a garment, and they
who dwell therein shall die in like manner. But
my salvation shall be for ever, .and my righteous-
ness shall not pass away." "

CHAP. rv. — ANSWER TO ANOTHER OBJECTION,
SHOWING THAT THE DESTRUCTION OF JERUSA-
LEM, WHICH WAS THE CITY OF THE GREAT
KING, DIMINISHED NOTHING FROM THE SUPREME
^L\JESTY AND POWER OF GOD, FOR THAT THIS
DESTRUCTION WAS PUT IN EXECUTION BY THE
MOST WISE COUNSEL OF THE SAME GOD.

I. Further, also, concerning Jerusalem and
the Lord, they venture to assert that, if it had
been "the city of the great King," " it would
not have been deserted. '^ This is just as if any
one should say, that if straw were a creation of
God, it would never part company with the
wheat ; and that the vine twigs, if made by God,
never would be lopped away and deprived of
the clusters. But as these [vine twigs] have
not been originally made for their own sake, but
for that of the fruit growing upon them, which
being come to maturity and taken away, they
are left behind, and those which do not conduce
to fructification are lopped off altogether ; so also
[was it with] Jerusalem, which had in herself
borne the yoke of bondage (under which man
was reduced, who in former times was not sub-
ject to God when death was reigning, and being
subdued, became a fit subject for liberty), when
the fruit of liberty had come, and reached ma-
turity, and been reaped and stored in the bam,
and when those which had the power to produce
fruit had been carried away from her [i.e., from
Jerusalem], and scattered throughout all the
world. Even as Esaias saith, " The children of

'0 Ps. cii. 25-28. The cause of the difference in the numbering of
the Psalms is that the Septuagint embraces in one psalm — the nmth
— the two which form the ninth and tenth in the Hebrew text.

" Isa. li. 6.

«2 Matt. V. 35.

'3 [Jer. vii. 4. One of the most powerful arguments in all Scrip-
ture is contained in the first twelve verses of this chapter, and it
rebukes an inveterate superstition of the human heart. Comp. Rev
ii. 5, and the message to Rome, Rom. xi. 21.]

466

IREN^US AGAINST HERESIES.

Jacob shall strike root, and Israel shall flourish,
and the whole world shall be filled with his
fruit." ' The fruit, therefore, having been sown
throughout all the world, she (Jerusalem) was
deser\edly forsaken, and those things which had
formerly brought forth fruit abundantly were
taken away ; for from these, according to the
flesh, were Christ and the apostles enabled to
bring forth fruit. But now these are no longer
useful for bringing forth fruit. For all things
which have a beginning in time must of course
have an end in time also.

2. Since, then, the law originated with Moses,
it terminated with John as a necessary conse-
quence. Christ had come to fulfil it : where-
fore " the law and the prophets were " with
them " until John." ^ And therefore Jerusalem,
taking its commencement from David,^ and ful-
filling its own times, must have an end of legis-
lation "^ when the new covenant was revealed.
For God does all things by measure and in
order ; nothing is unmeasured with Him, be-
cause nothing is out of order. Well spake he,
who said that the unmeasurable Father was
Himself subjected to measure in the Son ; for
the Son is the measure of the Father, since He
also comprehends Him. But that the adminis-
tration of them (the Jews) was temporary, Esaias
says : " And the daughter of Zion shall be left
as a cottage in a vineyard, and as a lodge in a
garden of cucumbers." 5 And when shall these
things be left behind ? Is it not when the fruit
shall be taken away, and the leaves alone shall
be left, which now have no power of producing
fruit?

3. But why do we speak of Jerusalem, since,
indeed, the fashion of the whole world must also
pass away, when the time of its disappearance
has come, in order that the fruit indeed may be
gathered into the garner, but the chaff, left behind,
may be consumed by fire ? " For the day of the
Lord Cometh as a burning furnace, and all sin-
ners shall be stubble, they who do evil things,
and the day shall burn them up." ^ Now, who
this Lord is that brings such a day about, John
the Baptist points out, when he says of Christ,
" He shall baptize you with the Holy Ghost and
with fire, having His fan in His hand to cleanse
His floor ; and He will gather His fruit into the
garner, but the chaff He will burn up with un-
(juenchable fire." ^ For He who makes the chaff
and He who makes the wheat are not different
persons, but one and the same, who judges them.

' Isa. xxvii. 6.

^ Luke xvi. i6.

' 2 Sam. V. 7, where David is described as taking the stronghold
of Zion from the Jebusites.

* The text fluctuates between " legis dationem " and " legis
dationis." We have followed the latter.

5 Isa. i. 8.

'' Mai. iv. I.

1 Matt. iii. it, etc.

that is, separates them. But the wheat and the
chaff, being inanimate and irrational, have been
made such by nature. But man, being endowed
with reason, and in this respect like to God,
having been made free in his will, and with power
over himself, is himself the cause to himself, that
sometimes he becomes wheat, and sometimes
chaff. Wherefore also he shall be justly con-
demned, because, having been created a rational
being, he lost the true rationality, and living
irrationally, opposed the righteousness of God,
giving himself over to every earthly spirit, and
serving all lusts ; as says the prophet, " Man,
being in honour, did not understand : he was
assimilated to senseless beasts, and made like to
them."S

CHAP. V. — THE AUTHOR RETURNS TO HIS FORMER
ARGUMENT, AND SHOWS THAT THERE WAS BUT
ONE GOD ANNOUNCED BY THE LAW AND PROPHETS,
WHO.M CHRIST CONFESSES AS HIS FATHER, AND
WHO, THROUGH HIS WORD, ONE LIVING GOD
WITH HIM, MADE HIMSELF KNOWN TO MEN IN
BOTH COVENANTS.

1. God, therefore, is one and the same, who
rolls up the heaven as a book, and renews the
face of the earth ; who made the things of time
for man, so that coming to maturity in them, he
may produce the fruit of immortality ; and who,
through His kindness, also bestows [upon him]
eternal things, " that in the ages to come He
may show the exceeding riches of His grace ; " 9
who was announced by the law and the prophets,
whom Christ confessed as His Father. Now He
is the Creator, and He it is who is God over all,
as Esaias says, " I am witness, saith the Lord
God, and my servant whom I have chosen, that
ye may know, and believe, and understand that
I AM. Before me there was no other God,
neither shall be after me. I am God, and be-
sides me there is no Saviour. I have pro-
claimed, and I have saved." '° And again : " I
myself am the first God, and I am above things
to come." " For neither in an ambiguous, nor
arrogant, nor boastful manner, does He say these
things ; but since it was impossible, without God,
to come to a knowledge of God, He teaches men,
through His Word, to know God. To those,
therefore, who are ignorant of these matters, and
on this account imagine that they have dis-
covered another Father, justly does one say, " Ye
do err, not knowing the Scriptures, nor the power
of God." '^

2. For our Lord and Master, in the answer
which He gave to the Sadducees, who say that
there is no resurrection, and who do therefore

8 Ps. xlix. 12.

9 Eph. ii. 7.

'° Isa. xliii. lo, etc.
'' Isa. xii. 4.
'2 Matt. xxii. 39.

IRENiEUS AGAINST HERESIES.

467

dishonour God, and lower the credit of the law,
did both indicate a resurrection, and reveal God,
saying to them, "Ye do err, not knowing the
Scriptures, nor the power of God." " For,
touching the resurrection of the dead," He says,
" have ye not read that which was spoken by
God, saying, I am the God of Abraham, the God
of Isaac, and the God of Jacob?"' And He
added, " He is not the God of the dead, but of
the living ; for all live to Him." By these argu-
ments He unquestionably made it clear, that He
who spake to Moses out of the bush, and de-
clared Himself to be the God of the fathers. He
is the God of the living. For who is the God of
the living unless He who is God, and above
whom there is no other God? Whom also
Daniel the prophet, when Cyrus king of the
Persians said to him, " Why dost thou not worship
Bel? " ^ did proclaim, saying, " Because I do not
worship idols made with hands, but the living
God, who established the heaven and the earth,
and has dominion over all flesh." Again did he
say, " I will adore the Lord my God, because
He is the living God." He, then, who was
adored by the prophets as the living God, He is
the God of the living ; and His Word is He who
also spake to Moses, who also put the Sadducees
to silence, who also bestowed the gift of resur-
rection, thus revealing [both] truths to those who
are blind, that is, the resurrection and God [in
His true character]. For if He be not the God
of the dead, but of the living, yet was called the
God of the fathers who were sleeping, they do
indubitably live to God, and have not passed out
of existence, since they are children of the resur-
rection. But our Lord is Himself the resurrection,
as He does Himself declare, " I am the resur-
rection and the life." ^ But the fathers are His
children ; for it is said by the prophet : " Instead
of thy fathers, thy children have been made to
thee."'* Christ Himself, therefore, together with
the Father, is the God of the living, who spake
to Moses, and who was also manifested to the
fathers.

3. And teaching this very thing, He said to
the Jews : " Your father Abraham rejoiced that
he should see my day ; and he saw it, and was
glad." 5 What is intended? "Abraham be-
lieved God, and it was imputed unto him for
righteousness. " ^ In the first place, [he believed]
that He was the maker of heaven and earth,
the only God ; and in the next place, that He
would make his seed as the stars of heaven.

* Matt. xxii. 29, etc. ; Ex. iii. 6.

2 In the Septuagint and Vulgate versions, this story constitutes the
^urteenth chapter of the book of Daniel. It is not extant in Hebrew,
and has therefore been removed to the Apocrypha, in the Anglican
canon [the Greek and St. Jerome's] of Scripture, under the title of
" Bel and the Dragon."

3 John xi. 25.

* Ps. xlv. 17.

S John viii. 56.

* Rom. iv. 3.

This is what is meant by Paul, [when he says,]
" as lights in the world." ^ Righteously, there-
fore, having left his earthly kindred, he followed
the Word of God, walking as a pilgrim with the
Word, that he might [afterwards] have his abode
with the Word.

4. Righteously also the apostles, being of the
race of Abraham, left the ship and their father.
and followed the Word. Righteously also do
we, possessing the same faith as Abraham, and
taking up the cross as Isaac did the wood,^
follow Him. For in Abraham man had learned
beforehand, and had been accustomed to follow
the Word of God. For Abraham, according to
his faith, followed the command of the Word of
God, and with a ready mind delivered up, as a
sacrifice to God, his only-begotten and beloved
son, in order that God also might be pleased to
offer up for all his seed His own beloved and
only-begotten Son, as a sacrifice for our redemp-
tion.

5. Since, therefore, Abraham was a prophet,
and saw in the Spirit the day of the Lord's com-
ing, and the dispensation of His suffering, through
whom both he himself and all who, following the
example of his faith, trust in God, should be
saved, he rejoiced exceedingly. The Lord,
therefore, was not unknown to Abraham, whose
day he desired to see ; 9 nor, again, was the
Lord's Father, for he had learned from the Word
of the Lord, and believed Him ; wherefore it
was accounted to him by the Lord for righteous-
ness. For faith towards God justifies a man ;
and therefore he said, " I will stretch forth my
hand to the most high God, who made the
heaven and the earth." '° All these truths, how-
ever, do those holding perverse opinions en-
deavour to overthrow, because of one passage,
which they certainly do not understand correctly.

CHAP. VI. — EXPLANATION OF THE WORDS OF
CHRIST, "no man KNOWETH THE FATHER, BUT
THE SON," ETC. ; WHICH WORDS THE HERETICS
MISINTERPRET. PROOF THAT, BY THE FATHER
REVEALING THE SON, AND BY THE SON BEING
REVEALED, THE FATHER WAS NEVER UNKNOWN.

I. For the Lord, revealing Himself to His
disciples, that He Himself is the Word, who im-
parts knowledge of the Father, and reproving the
Jews, who imagined that they had [the knowl-
edge of] God, while they nevertheless rejected
His Word, through whom God is made known,
declared, " No man knoweth the Son, but the
Father; neither knoweth any man the Father,
save the Son, and he to whom the Son has willed
to reveal [Him]." " Thus hath Matthew set it

7 Phil. ii. 15.

* Gen. xxii. 6.

9 John viii. 56.
'° Gen. xiv. 22.
" Matt. xi. 27; Luke x. 21.

468

IREN^US AGAINST HERESIES.

down, and Luke in like manner, and Mark ' the
very same ; for John omits this passage. They,
however, who would be wiser than the apostles,
write [the verse] in the following manner : " No
man knew the P'ather, but the Son ; nor the Son,
but the Father, and he to whom the Son has
willed to reveal [Him] ; " and they explain it as
if the true God were known to none prior to our
Lord's advent ; and that God who was announced
by the prophets, they allege not to be the Father
of Christ.

2. But if Christ did then [only] begin to have
existence when He came [into the world] as man,
and [if] the Father did remember [only] in the
times of Tiberius Caesar to provide for [the wants
of] men, and His Word was shown to have not
always coexisted with His creatures ; [it may be
remarked that] neither then was it necessary
that another God should be proclaimed, but
[rather] that the reasons for so great carelessness
and neglect on His part should be made the
subject of investigation. For it is fitting that no
such question should arise, and gather such
strength, that it would indeed both change God,
and destroy our faith in that Creator who sup-
ports us by means of His creation. For as we
do direct our faith towards the Son, so also should
we possess a firm and immoveable love towards
the P'ather. In his book against Marcion, Jus-
tin ^ does well say : " I would not have believed
the Lord Himself, if He had announced any other
than He who is our framer, maker, and nour-
isher. But because the only-begotten Son came
to us from the one God, who both made this
world and formed us, and contains and adminis-
ters all tilings, summing up His own handiwork
in Himself, my faith towards Him is stedfast, and
my love to the Father immoveable, God bestow-
ing both upon us."

3. For no one can know the Father, unless
through the Word of God, that is, unless by the
Son revealing [Him] ; neither can he have
knowledge of the Son, unless through the good
pleasure of the Father. But the Son performs
the good pleasure of the Father ; for the Father
sends, and the Son is sent, and comes. And
His Word knows that His Father is, as far as
regards us, invisible and infinite ; and since He
cannot be declared [by any one else], He does
Himself declare Him to us ; and, on the other
hand, it is the Father alone who knows His own
Word. And both these truths has our Lord
declared. Wherefore the Son reveals the knowl-
edge of the Father through His own manifesta-

' Not now to be found in Mark's Gospel.

* Photius, 125, makes mention of Justin Martyr's work, Aoyoi Kara
Mapiciuji'o?. See also Eusebius's Ecclesiastical History, book iv.
c. 18, where this passage of Irenaus is quoted. [The vast importance
of Justin's startling remark is that it hinges on the words of Christ
Himself, concerning His antecedents and notes as set forth in the
Scriptures, St. John v. 30-39.]

tion. For the manifestation of the Son is the
knowledge of the Father ; for all things are
manifested through the Word. In order, there-
fore, that we might know that the Son who came
is He who imparts to those believing on Him a
knowledge of the Father, He said to His disci-
ples : 3 " No man knoweth the Son but the
Father, nor the Father but the Son, and those
to whomsoever the Son shall reveal Him ; " thus
setting Himself forth and the Father as He
[really] is, that we may not receive any other
Father, except Him who is revealed by the Son.

4. But this [Father] is the Maker of heaven
and earth, as is sho\\'Ti from His words ; and not
he, the false father, who has been invented by
Marcion, or by Valentinus, or by Basilides, or by
Carpocrates, or by Simon, or by the rest of the
" Gnostics," falsely so called. For none of these
was the Son of God ; but Christ Jesus our Lord
[was], against whom they set their teaching in
opposition, and have the daring to preach an
unknown God. But they ought to hear [this]
against themselves : How is it that He is un-
known, who is known by them ? for, whatever is
known even by a few, is not unknown. But the
Lord did not say that both the Father and the
Son could not be known at all {in totu7n), for
in that case His advent would have been super-
fluous. For why did He come hither? Was it
that He should say to us, " Never mind seeking
after God ; for He is unknown, and ye shall not
find Him ; " as also the disciples of Valentinus
falsely declare that Christ said to their yEons?
But this is indeed vain. For the Lord taught us
that no man is capable of knowing God, unless
he be taught of God ; that is, that God cannot
be known without God : but that this is the
express will of the Father, that God should- be
known. For they shall know ■♦ Him to whomso-
ever the Son has revealed Him.

5. And for this purpose did the Father reveal
the Son, that through His instrumentality He
might be manifested to all, and might receive
those righteous ones who believe in Him into
incorruption and everlasting enjoyment (now, to
believe in Him is to do His will) ; but He shall
righteously shut out into the darkness which
they have chosen for themselves, those who do
not believe, and who do consequently avoid His
light. The Father therefore has revealed Him-
self to all, by making His Word visible to all ;
and, conversely, the Word has declared to all
the Father and the Son, since He has become
visible to all. And therefore the righteous
judgment of God [shall fall] upon all who, like

: IT

3 [A most emphatic and pregnant text which Irenaeus here ex-
pounds with great beauty. The reference (St. Matt. xi. 27) seems to
have been inadvertently omitted in this place where the repetition is
desirable.]

* The ordinary text reads cognoscunt, i.e., do know; but Harvey
thinks it should be the future — cognoscent.

IREN.EUS AGAINST HERESIES.

469

others, have seen, but have not, like others, be-
lieved.

6. For by means of the creation itself, the
Word reveals God the Creator ; and by means
of the world [does He declare] the Lord the
Maker of the world ; and by means of the for-
mation [of man] the Artificer who formed him ;
and by the Son that Father who begat the Son :
and these things do indeed address all men in
the same manner, but all do not in the same
way believe them. But by the law and the
prophets did the Word preach both Himself and
the Father alike [to all] ; and all the people
heard Him alike, but all did not alike believe.
And through the Word Himself who had been
made visible and palpable, was the Father shown
forth, although all did not equally believe in
Him ; but all saw the Father in the Son : for
the Father is the invisible of the Son, but the
Son the visible of the Father. And for this
reason all spake with Christ when He was present
[upon earth], and they named Him God. Yea,
even the demons exclaimed, on beholding the
Son : " We know Thee who Thou art, the Holy
One of God." ' And the devil looking at Him,
and tempting Him, said : " If Thou art the Son
of God ; " - — all thus indeed seeing and speak-
ing of the Son and the Father, but all not be-
lieving [in them].

7. For it was fitting that the truth should
receive testimony from all, and should become
[a means of] judgment for the salvation indeed
of those who believe, but for the condemnation
of those who believe not ; that all should be
fairly judged, and that the faith in the Father
and Son should be approved by all, that is, that
it should be established by all [as the one means
of salvation], receiving testimony from all, both
from those belonging to it, since they are its
friends, and by those having no connection with
it, though they are its enemies. For that evi-
dence is true, and cannot be gainsaid, which
elicits even from its adversaries striking ^ testi-
monies in its behalf; they being convinced with
respect to the matter in hand by their own plain
contemplation of it, and bearing testimony to it,
as well as declaring it.'^ But after a while they
break forth into enmity, and become accusers
[of what they had approved], and are desirous
that their own testimony should not be [regarded
as] true. He, therefore, who was known, was
not a different being from Him who declared,
"No man knoweth the Father," but one and
the same, the Father making all things subject
to Him ; while He received testimony from all

' Mark i. 24.

2 Matt. iv. 3; Luke iv. 3.

3 Sin^la, which with Massuet we here understand in the sense
of sing7ilaria.

■♦ Some, instead oi stgni/icantibus, read signantibus, " stamping
t as true."

that He was very man, and that He was very
God, from the Father, from the Spirit, from
angels, from the creation itself, from men, from
apostate spirits and demons, from the enemy,
and last of all, from death itself. But the Son,
administering all things for the Father, works
from the beginning even to the end, and without
Him no man can attain the knowledge of God.
For the Son is the knowledge of the Father;
but the knowledge of the Son is in the Father,
and has been revealed through the Son ; and
this was the reason why the Lord declared :
" No man knoweth the Son, but the Father ;
nor the Father, save the Son, and those to
whomsoever the Son shall reveal [Him]."s
For "shall reveal" was said not with reference
to the future alone, as if then [only] the Word
had begun to manifest the Father when He was
bom of Mary, but it applies indifferently through-
out all time. For the Son, being present with
His own handiwork from the beginning, reveals
the Father to all ; to whom He wills, and when
He wills, and as the Father wills. Wherefore,
then, in all things, and through all things, there
is one God, the Father, and one Word, and one
Son, and one Spirit, and one salvation to all
who believe in Him.

CHAP. VII. — RECAPITULATION OF THE FOREGOING
ARGUMENT, SHOWING THAT ABRAHAM, THROUGH
THE REVELATION OF THE WORD, KNEW THE
FATHER, AND THE COMING OF THE SON OF
GOD. FOR THIS CAUSE, HE REJOICED TO SEE
THE DAY OF CHRIST, WHEN THE PROMISES MADE
TO HIM SHOULD BE FULFILLED. THE FRUIT
OF THIS REJOICING HAS FLOWED TO POSTERITY,
VIZ., TO THOSE WHO ARE PARTAKERS IN THE
FAITH OF ABRAHAM, BUT NOT TO THE JEWS
WHO REJECT THE WORD OF GOD.

I. Therefore Abraham also, knowing the
Father through the Word, who made heaven and
earth, confessed Him to be God ; and having
learned, by an announcement [made to him],
that the Son of God would be a man among
men, by whose advent his seed should be as the
stars of heaven, he desired to see that day, so
that he might himself also embrace Christ ; and,
seeing it through the spirit of prophecy, he
rejoiced.^ Wherefore Simeon also, one of his
descendants, carried fully out the rejoicing of
the patriarch, and said : " Lord, now lettest Thou
Thy servant depart in peace. For mine eyes
have seen Thy salvation, which Thou hast pre-

5 Matt. xi. 27; Luke x. 22. Harvey observes here, that " it is
remarkable that this text, having been correctly quoted a short time
previously in accordance with the received Greek text, o> ia-v ^oOAtj-
Ta? 6 v'Cot; airoKa\v^ai, the translator now not only uses the single
verb revelaverit, but says pointedly that it was so written by the
venerable author. It is probable, therefore, that the previous pa.v
sage has been made to harmonize with the received text by a later
hand; with which, however, the Syriac form agrees.

* Gen. xvii. 17.

470

IREN^US AGAINST HERESIES.

pared before the face of all people : a light for
the revelation of the Gentiles,' and the glory of
the people Israel." ^ And the angels, in like
manner, announced tidings of great joy to the
shepherds who were keeping watch by night.^
Moreover, Mary said, " My soul doth magnify
the Lord, and my spirit hath rejoiced in God
my salvation ; " ^ — the rejoicing of Abraham
descending upon those who sprang from him, —
those, namely, who were watching, and who be-
held Christ, and believed in Him ; while, on the
other hand, there was a reciprocal rejoicing which
passed backwards from the children to Abraham,
who did also desire to see the day of Christ's com-
ing. Rightly, then, did our Lord bear witness
to him, saying, " Your father Abraham rejoiced
to see my day ; and he saw it, and was glad."

2. For not alone upon Abraham's account
did He say these things, but also that He might
point out how all who have known God from
the beginning, and have foretold the advent of
Christ, have received the revelation from the Son
Himself; who also in the last times was made
visible and passable, and spake with the human
race, that He might from the stones raise up
children unto Abraham, and fulfil the promise
which God had given him, and that He might
make his seed as the stars of heaven, s as John
the Baptist says : " For God is able from these
stones to raise up children unto Abraham." ^
Now, this Jesus did by drawing us off from the
religion of stones, and bringing us over from
hard and fruitless cogitations, and establishing
in us a faith like to Abraham. As Paul does
also testify, saying that we are children of Abra-
ham because of the similarity of our faith, and
the promise of inheritance.^

3. He is therefore one and the same God,
who called Abraham and gave him the promise.
But He is the Creator, who does also through
Christ j)repare lights in the world, [namely]
those who believe from among the Gentiles.
And He says, " Ye are the light of the world ; " ^
that is, as the stars of heaven. Him, therefore, I
have rightly shown to be known by no man, unless
by the Son, and to whomsoever the Son shall
reveal Him. But the Son reveals the Father to
all to whom He wills that He should be known ;
and neither without the goodwill of the Father,
nor without the agency of the Son, can any man
know Ciod. Wherefore did the Lord say to His
disciples, " I am the way, the truth, and the life :
and no man cometh unto the Father but by Me.
If ye had known Me, ye would have known My

' The text has oculorum, probably by mistake iox populorum.
' Luke ii. 29, etc.
' Luke ii. 8.

* Luke i. 46.
5 Gen. XV. 5.
' Matt. iii. 9.

' Kom. iv. la; Gal. iv. aS,

* Matt. V. 14.

Father also : and from henceforth ye have both
known Him, and have seen Him." '' From these
words it is evident, that He is known by the
Son, that is, by the Word.

4. Therefore have the Jews departed from
God, in not receiving His Word, but imagining
that they could know the Father [apart] by
Himself, without the Word, that is, without the
Son ; they being ignorant of that God who spake
in human shape to Abraham, '° and again to
Moses, saying, " I have surely seen the affliction
of My people in Egypt, and I have come down
to deliver them." " For the Son, who is the
Word of God, arranged these things beforehand
from the beginning, the Father being in no want
of angels, in order that He might call the crea-
tion into being, and form man, for whom also
the creation was made ; nor, again, standing in
need of any instrumentality for the framing of
created things, or for the ordering of those
things which had reference to man ; while, [at
the same time,] He has a vast and unspeakable
number of servants. For His offspring and His
similitude '^ do minister to Him in every respect ;
that is, the Son and the Holy Spirit, the Word
and Wisdom ; whom all the angels serve, and
to whom they are subject. Vain, therefore, are
those who, because of that declaration, " No
man knoweth the Father, but the Son," '^ do
introduce another unknown Father.

CHAP. VIIL VAIN ATTEMPTS OF ^L\RCION AND

HIS FOLLOWERS, WHO EXCLUDE ABR.\HAM FROM
THE SALVATION BESTOWED BV CHRIST, WHO
LIBERATED NOT ONLY ABRAHAM, BUT THE SEED
OF ABRAHAM, BY FULFILLING AND NOT DESTROY-
ING THE LAW WHEN HE HEALED ON THE SAB-
BATH-DAY,

I. Vain, too, is [the effort of] Marcion and
his followers when they [seek to] exclude Abra-
ham from the inheritance, to whom the Spirit
through many men, and now by Paul, bears wit-
ness, that " he believed God, and it was imputed
unto him for righteousness." '■♦ And the Lord
[also bears witness to him,] in the first place,
indeed, by raising up children to him from the
stones, and making his seed as the stars of
heaven, saying, " They shall come from the east
and from the west, from the north and from the
south, and shall recline with Abraham, and Isaac,
and Jacob in the kingdom of heaven ; " '5 and
then again by saying to the Jews, " When ) •:'.
shall see Abraham, and Isaac, and Jacob, and all
the prophets in the kingdom of heaven, but you

9 John xiv. 6, 7.
'° Gen. xviii. i.
" Ex. iii. 7, 8.

'- ^^^ssuet here observes, that the fathers called the Holy Spirit
the similitude of the Son.
'3 Matt. xi. 27; Luke x. 32.
'< Rom. iv. 3.
'5 M*t. viii. 17.

IREN^US AGAINST HERESIES.

471

yourselves cast out." ■ This, then, is a clear
point, that those who disallow his salvation, and
frame the idea of another God besides Him who
made the promise to Abraham, are outside the
kingdom of God, and are disinherited from [the
gift of] incorruption, setting at naught and blas-
pheming God, who introduces, through Jesus
Christ, Abraham to the kingdom of heaven, and
his seed, that is, the Church, upon which also
is conferred the adoption and the inheritance
promised to Abraham.

2. For the Lord vindicated Abraham's pos-
terity by loosing them from bondage and calling
them to salvation, as He did in the case of the
woman whom He healed, saying openly to those
who had not faith like Abraham, " Ye hypocrites,^
doth not each one of you on the Sabbath-days
loose his ox or his ass, and lead him away to
watering ? And ought not this woman, being a
daughter of Abraham, whom Satan hath bound
these eighteen years, be loosed from this bond
on the Sabbath-days ?" 3 it is clear, therefore,
that He loosed and vivified those who believe in
Him as Abraham did, doing nothing contrary to
the law when He healed upon the Sabbath-day.
For the law did not prohibit men from being
healed upon the Sabbaths ; [on the contrary,]
it even circumcised them upon that day, and
gave command that the offices should be per-
formed by the priests for the people ; yea, it did
not disallow the healing even of dumb animals.
Both at Siloam and on frequent subsequent* oc-
casions, did He perform cures upon the Sabbath ;
and for this reason many used to resort to Him
on the Sabbath-days. For the law commanded
them to abstain from every servile work, that is,
from all grasping after wealth which is procured
by trading and by other worldly business ; but
it exhorted them to attend to the exercises of
the soul, which consist in reflection, and to ad-
dresses of a beneficial kind for their neighbours'
benefit. And therefore the Lord reproved those
who unjustly blamed Him for having healed upon
the Sabbath-days. For He did not make void,
but fulfilled the law, by performing the offices
of the high priest, propitiating God for men, and
cleansing the lepers, healing the sick, and Him-
self suffering death, that exiled man might go
forth from condemnation, and might return with-
out fear to his own inheritance.

3. And again, the law did not forbid those
who were hungry on the Sabbath-days to take
food lying ready at hand : it did, however, forbid
them to reap and to gather into the barn. And
therefore did the Lord say to those who were
blaming His disciples because they plucked and

■ Luke xiii. 28.

2 Harvey prefers the singular — " hypocrite."
- Luke xiii. 15, 16.

* The text here is rather uncertain. Harvey's conjectural reading
>f ei jam for etiatn has been followed.

ate the ears of corn, rubbing them in their hands.
" Have ye not read this, what David did, when
himself was an hungered ; how he went into the
house of God, and ate the shew-bread, and gave
to those who were with him ; which it is not
lawful to eat, but for the priests alone ? " s justify-
ing His disciples by the words of the law, and
pointing out that it was lawful for the priests to
act freely. For David had been appointed a
priest by God, although Saul persecuted him.
For all the righteous possess the sacerdotal rank.^
And all the apostles of the Lord are priests, who
do inherit here neither lands nor houses, but
serve God and the altar continually. Of whom
Moses also says in Deuteronomy, when blessing
Levi, " Who said unto his father and to his
mother, I have not known thee ; neither did he
acknowledge his brethren, and he disinherited
his own sons : he kept Thy commandments, and
observed Thy covenant." ^ But who are they
that have left father and mother, and have said
adieu to all their neighbours, on account of the
word of God and His covenant, unless the dis-
ciples of the Lord ? Of whom again Moses says,
" They shall have no mheritance, for the Lord
Himself is their inheritance." ** And again, " The
priests the Levites shall have no part in the whole
tribe of Levi, nor substance with Israel ; their
substance is the offerings {fructificatio7is) of the
Lord : these shall they eat." 9 Wherefore also
Paul says, " I do not seek after a gift, but I seek
after fruit." '° To His disciples He said, who
had a priesthood of the Lord," to whom it was
lawful when hungry to eat the ears of corn,'' "For
the workman is worthy of his meat." '^ And the
priests in the temple profaned the Sabbath, and
were blameless. Wherefore, then, were they
blameless? Because when in the temple they
were not engaged in secular affairs, but in the
service of the Lord, fulfilling the law, but not
going beyond it, as that man did, who of his own
accord carried dry wood into the camp of God,
and was justly stonea to death.'-* " For every tree
that bringeth not forth good fruit shall be hewn
down, and cast into the fire ;"'5 and "whosoever
shall defile the temple of God, him shall God
defile." '^ /y

5 Luke vi. 3, 4.

* This clause is differently quoted by Antonius Melissa and John
Damascenus, thus: Ha? /Sao-tAei/s £i/caio9 iepaTiKJji' e^et Tofii', i.e.,
Every rizhieous kitig possesses a friestly order. Comp. i Pet.
ii. 5, 9. [And with St. Peter's testimony to the priesthood of the
laity, compare the same under the law. Ex. xix. 6. The Western
Church has recognised the " Episcopate ab extra" of sovereigns;
while, in the East, it has grown into Casaropapisnt.^

7 Deut. xxxiii. 9.

8 Num. .xviii. 20.

9 Deut. xviii. i.
10 Phil. iv. 17.

" Literally, " the Lord's Levitical substance" — Domini Levitt-

cam substatitiam.

>2 Literally, " to take food from seeds."

13 Matt. X. 10.

'< Num. XV. 32, etc.

'S Matt. iii. 10.

'*> I Cor. iii. 17.

472

IRENyEUS AGAINST HERESIES.

CHAP. IX. THERE IS RUT ONE AUTHOR, AND ONE

END TO BOTH COVENANTS.

I. All things therefore are of one and the
same substance, that is, from one and the same
(}od ; as also the Lord says to the disciples :
" Therefore every scribe, which is instructed unto
the kingdom of heaven, is like unto a man that
is an householder, which bringeth forth out of
his treasure things new and old." ' He did not
teach that he who brought forth the old was one,
and he that brought forth the new, another ; but
that they were one and the same. For the Lord
is the good man of the house, who rules the en-
tire house of His Father ; and who delivers a
law suited both for slaves and those who are as
yet undisciplined ; and gives fitting precepts to
those that are free, and have been justified
by faith, as well as throws His own inheritance
open to those that are sons. And He called His
disciples " scribes " and " teachers of the king-
dom of heaven ; " of whom also He elsewhere
says to the Jews : " Behold, I send unto you vv'ise
men, and scribes, and teachers ; and some of
them ye shall kill, and persecute from city to
city." ^ Now, without contradiction. He means
by those things which are brought forth from the
treasure new and old, the two covenants ; the
old, that giving of the law which took place
formerly ; and He points out as the new, that
manner of life required by the Gospel, of which
1 )avid says, "Sing unto the Lord a new song ; " ^
and Esaias, " Sing unto the Lord a new hymn.
His beginning {initium), His name is glorified
from the height of the earth : they declare His
powers in the isles." ^ And Jeremiah says : " Be-
hold, I will make a new covenant, not as I made
with your fathers " 5 in Mount Horeb. But
one and the same householder produced both
covenants, the Word of God, our Lord Jesus
Christ, who spake with both Abraham and
Moses, and who has restored us anew to liberty,
and has multiplied that grace which is from
Himself.

2. He declares : " For in this place is One
greater than the temple." ^ But [the words]
greater and less are not applied to those things
which have nothing in common between them-
selves, and are of an ojjposite nature, and mutu-
ally repugnant ; but are used in the case of those
of the same substance, and which possess proper-
ties in common, but merely differ in number and
size ; such as water from water, and light from
light, and grace from grace. Greater, therefore,
is that legislation which has been given in order to
liberty than that given in order to bondage ; and

• Matt. xiii. 52.

^ Matt, xxiii. 34.
•* Ps. xcvi. I.

♦ Isa. xlii. 10, quoted from memory.
S Jer. xxxi. 31.

* Matt. xii. 6.

therefore it has also been diffused, not through-
out one nation [only], but over the whole world.
For one and the same Lord, who is greater than
the temple, greater than Solomon, and greater
than Jonah, confers gifts upon men, that is, His
own presence, and the resurrection from the dead ;
but He does not change God, nor proclaim an-
other Father, but that very same one, who alwaj's
has more to measure out to those of His house-
hold. And as their love towards God increases,
He bestows more and greater [gifts] ; as also
the Lord said to His disciples : " Ye shall see
greater things than these." 7 And Paul declares :
" Not that I have already attained, or that I am
justified, or already have been made perfect.
For we know in part, and we prophesy in part ;
but when that which is perfect has come, the
things which are in part shall be done away." *
As, therefore, when that which is perfect is come,
we shall not see another Father, but Him whom
we now desire to see (for " blessed are the pure
in heart : for they shall see God " 9) ; neither
shall we look for another Christ and Son of God,
but Him who [was bom] of the Virgin Mary,
who also suffered, in whom too we trust, and
whom we love ; as Esaias says : " And they shall
say in that day. Behold our Lord God, in whom
we have trusted, and we have rejoiced in our
salvation ; " '° and Peter says in his Epistle :
" Whom, not seeing, ye love ; in whom, though
now ye see Him not, ye have believed, ye shall
rejoice with joy unspeakable ; " " neither do we
receive another Holy Spirit, besides Him who is
with us, and who cries, " Abba, Father ; " '^ and
we shall make increase in the very same things
[as now], and shall make progress, so that no
longer through a glass, or by means of enigmas,
but face to face, we shall enjoy the gifts of
God ; — so also now, receiving more than the
temple, and more than Solomon, that is, the ad-
vent of the Son of God, we have not been
taught another God besides the Framer and the
Maker of all, who has been pointed out to us
from the beginning ; nor another Christ, the Son
of God, besides Him who was foretold by the
prophets.

3. For the new covenant having been known
and preached by the prophets. He who was to
carry it out according to the good pleasure of
the Father was also preached, having been re-
vealed to men as God pleased ; that they might
always make progress through believing in Him,
and by means of the [successive] covenants.

7 John i. 50.

' These words of Scripture are quoted by memory from Phil. iii.
12, I Cor. iv. 4, and xiii. 9, 10. It is remarkable that the second is
incorporated with the preceding in a similar way, in the ancient Italic
version known as the St. Germain copy.
9 Matt. V. 8.
'° Isa. XXV. 9.
»• 1 Pet. i. 3.
'^ Rom. viu. 15.

IREN^US AGAINST HERESIES.

473

should gradually attain to perfect salvation.' For
there is one salvation and one God ; but the
precepts which form the man are numerous, and
the steps which lead man to God are not a few.
It is allowable for an earthly and temporal king,
though he is [but] a man, to grant to his sub-
jects greater advantages at times : shall not this
then be lawful for God, since He is [ever] the
^ame, and is always willing to confer a greater
\ degree of] grace upon the human race, and to
\onour continually with many gifts those who
)lea3e Him ? But if this be to make progress,
namely,] to find out another Father besides
ilim who was preached from the beginning ; and
again, besides him who is imagined to have been
discovered in the second place, to find out a
third other, — then the progress of this man will
consist in his also proceeding from a third to a
fourth ; and from this, again, to another and
another : and thus he who thinks that he is
always making progress of such a kind, will
never rest in one God. For, being driven away
from Him who truly is [God], and being turned
backwards, he shall be for ever seeking, yet shall
never find out God ; ^ but shall continually swim
in an abyss without limits, unless, being converted
by repentance, he return to the place from which
he had been cast out, confessing one God, the
Father, the Creator, and believing [in Him] who
was declared by the law and the prophets, who
was borne witness to by Christ, as He did Him-
self declare to those who were accusing His
disciples of not observing the tradition of the
elders : " Why do ye make void the law of God
by reason of your tradition? For God said,
Honour thy father and mother ; and. Whosoever
curseth father or mother, let him die the death," ^
And again, He says to them a second time :
" And ye have made void the word of God ■♦ by
reason of your tradition ] " Christ confessing in
the plainest manner Him to be Father and God,
who said in the law, " Honour thy father and
mother ; that it may be well with thee." 5 For
the true God did confess the commandment of
the law as the word of God, and called no one
else God besides His own Father.

CHAP. X. THE OLD TESTAMENT SCRIPTURES, AND

THOSE WRITTEN BY MOSES IN PARTICULAR, DO
EVERYWHERE MAKE MENTION OF THE SON OF
GOD, AND FORETELL HIS ADVENT AND PASSION.

' This is in accordance with Harvey's text — " Maturescere pro-
fectum salutis." Grabe, however, reads, " Maturescere prefectum
salutis; " making this equivalent to "ad prefectam salutem." In
most MSS "profectum" and" prefectum" would be written alike.
The same word (" profectus") occurs again almost immediately, with
an evident reference to and comparison with this clause.

" 2 Tim. iii. 7.

3 Matt. XV. 3, 4.

* Another variation from the iextus recetius borne out by the
Codex Bczae, and some ancient versions.

5 Ex. XX. 12, LXX.

FROM THIS FACT IT FOLLOWS THAT THEY WERE
INSPIRED BY ONE AND THE SAME GOD.

1. Wherefore also John does appropriately
relate that the Lord said to the Jews : " Ye
search the Scriptures, in which ye think ye have
eternal life ; these are they which testify of me.
And ye are not willing to come unto Me, that ye
may have life."^ How therefore did the Scrip-
tures testify of Him, unless they were from one
and the same Father, instructing men before-
hand as to the advent of His Son, and foretelling
the salvation brought in by Him ? " For if ye
had believed Moses, ye would also have believed
Me ; for he wrote of Me ; " ^ [saying this,] no
doubt, because the Son of God is implanted
everywhere throughout his writings : at one time,
indeed, speaking with Abraham, when about to
eat with him ; at another time with Noah, giving
to him the dimensions [of the ark] ; at another,
inquiring after Adam ; at another, bringing down
judgment upon the Sodomites ; and again, when
He becomes visible,** and directs Jacob on his
journey, and speaks with Moses from the bush.^
And it would be endless to recount [the occa-
sions] upon which the Son of God is shown forth
by Moses. Of the day of His passion, too, he
was not ignorant ; but foretold Him, after a
figurative manner, by the name given to the
passover ; '° and at that very festival, which had
been proclaimed such a long time previously by
Moses, did our Lord suffer, thus fulfilling the
passover. And he did not describe the day
only, but the place also, and the time of day at
which the sufferings ceased," and the sign of the
setting of the sun, saying : " Thou mayest not
sacrifice the passover within any other of thy
cities which the Lord God gives thee ; but in
the place which the Lord thy God shall choose
that His name be called on there, thou shalt
sacrifice the passover at even, towards the setting
of the sun." '^

2. And already he had also declared His
adven;, saying, " There shall not fail a chief in
Judah, nor a leader from his loins, until He
come for whom it is laid up, and He is the hope
of the nations ; binding His foal to the vine, and
His ass's colt to the creeping ivy. He shall
wash His stole in wine, and His upper garment

* John V. 39, 40.

^ John V. 46.

' See Gen. xviii. 13 and xxxi. 11, etc. There is an allusion here
to a favourite notion among the Fathers, derived from Philo the Jew,
that the name Israel was compounded from the three Hebrew words

'7X nX"^ B^'X, i.e., " the man seeing God."

9 Ex. iii. 4, etc.

'° Feuardent infers with great probability from this passage, that
Irenaeus, like TertuUian and others of the Fathers, connected the word
Pascha with Troicrxf "'! to suffer. [The LXX. constantly giving colour
to early Christian ideas in this manner, they concluded, perhaps, that
such coincidences were designed The LXX. were credited with a
sort of inspiration, as we learn from our author.]

" Latin, " et extremit-itcm temporum."

'2 Deut. xvi. 5, 6.

474

IREN^US AGAINST HERESIES.

in the blood of the grape ; His eyes shall be
more joyous than wine," and His teeth whiter
than milk." ^ For, let those who have the
reputation of investigating ever>'thing, inquire
at what time a prince and leader failed out of
Judah, and who is the hope of the nations, who
also is the vine, what was the ass's colt [referred
to as] His, what the clothing, and what the eyes,
what the teeth, and what the wine, and thus let
them investigate every one of the points men-
tioned ; and they shall find that there was none
other announced than our Lord, Christ Jesus.
Wherefore Moses, when chiding the ingratitude
of the people, said, " Ye infatuated people, and
unwise, do ye thus requite the Lord ? " ^ And
again, he indicates that He who from the begin-
ning founded and created them, the Word, who
also redeems and vivifies us in the last times, is
shown as hanging on the tree, and they will not
believe on Him. For he says, " And thy life
shall be hanging before thine eyes, and thou wilt
not believe thy life." * And again, " Has not
this same one thy Father owned thee, and made
thee, and created thee ? " 5

CHAP. XI. — THE OLD PROPHETS AND RIGHTEOUS
MEN KNEW BEFOREHAND OF THE ADVENT OF
CHRIST, AND EARNESTLY DESIRED TO SEE AND
HEAR HIM, HE REVEALING HIMSELF IN THE
SCRIPTURES BY THE HOLY GHOST, AND WITH-
OUT ANY CHANGE IN HIMSELF, ENRICHING MEN
DAY BY DAY WITH BENEFITS, BUT CONFERRING
THEM IN GREATER ABUNDANCE ON LATER THAN
ON FORMER GENERATIONS.

I. But that it was not only the prophets and
many righteous men, who, foreseeing through the
Holy Spirit His advent, prayed that they might
attain to that period in which they should see
their Lord face to face, and hear His words, the
I^ord has made manifest, when He says to His
disciples, " Many prophets and righteous men
have desired to see those things which ye see,
and have not seen them ; and to hear those things
which ye hear, and have not heard them." ^ In
what way, then, did they desire both to hear and
to see, unless they had foreknowledge of His fu-
ture advent ? But how could they have foreknown
it, unless they had previously received foreknowl-
edge from Himself ? And how do the Scriptures
testify of Him, unless all things had ever been
revealed and shown to believers by one and the
same God through the Word ; He at one time

' The Latin is, " Isetifici oculi ejus a vino," the Hebrew method
of indicating comparison being evidently imitated.

* Gen. xlix. 10-12, LXX.
^ Deut. xxxii. 6.

* Deut. xxviii. 66. Tertullian, Cyprian, and other early Fathers,
agree with Iren.-eus in his exposition of this text.

5 Deut. xxxii. 6. " Owned thee," i.e., following the meaning of
the Hebrew, " owned thee by generation."

* Matt. xiii. 17.

conferring with His creature, and at another pro-
pounding His law ; at one time, again, reproving,
at another exhorting, and then setting free His
servant, and adopting him as a son(/« filiu7Ti) ;
and, at the proper time, bestowing an incorrupti-
ble inheritance, for the purj^ose of bringing man
to perfection? For He formed him for growth
and increase, as the Scripture says : " Increase
and multiply." 7

2. And in this respect God differs from man,
that God indeed makes, but man is made ; and
truly. He who makes is always the same ; but
that which is made must receive both beginning,
and middle, and addition, and increase. And
God does indeed create after a skilful manner,
while, [as regards] man, he is created skilfully.
God also is truly perfect in all things, Himself
equal and similar to Himself, as He is all light,
and all mind, and all substance, and the fount of
all good ; but man receives advancement and
increase towards God. For as God is always
the same, so also man, when found in God, shall
always go on towards God. For neither does
God at any time cease to confer benefits upon,
or to enrich man ; nor does man ever cease from
receiving the benefits, and being enriched by
God. For the receptacle of His goodness, and
the instrument of His glorification, is the man
who is grateful to Him that made him ; and
again, the receptacle of His just judgment is the
ungrateful man, who both despises his Maker
and is not subject to His Word ; who has promised
that He will give very much to those always
bringing forth fruit, and more [and more] to
those who have the Lord's money. " Well done,"
He says, " good and faithful ser\-ant : because
thou hast been faithful in little, I will appoint
thee over many things ; enter thou into the joy
of thy Lord." ** The Lord Himself thus promises
very much.

3. As, therefore. He has promised to give verj'
much to those who do now bring forth fruit, ac-
cording to the gift of His grace, but not accord-
ing to the changeableness of " knowledge ; " for
the Lord remains the same, and the same Father
is revealed ; thus, therefore, has the one and the
same Lord granted, by means of His advent, a
greater gift of grace to those of a later period,
than what He had granted to those under the
Old Testament dispensation. For they indeed
used to hear, by means of [His] servants, that
the King wouUl come, and they rejoiced to a
certain extent, inasmuch as they hoped for His
coming ; but those who have beheld Him actu-
ally present, and have obtained liberty, and been
made partakers of His gifts, do possess a greater
amount of grace, and a higher degree of exulta-
tion, rejoicing because of the King's arrival : a»

7 Gen. i. 28.

* Matt. XXV. ai, etc.

IREN^US AGAINST HERESIES.

475

also David says, " My soul shall rejoice in the
Lord ; it shall be glad in His salvation." ' And
for this cause, upon His entrance into Jerusalem,
all those who were in the way ^ recognised David
their king in His sorrow of soul, and spread their
garments for Him, and ornamented the way with
green boughs, crying out with great joy and glad-
ness, " Hosanna to the Son of David ; blessed
is He that cometh in the name of the Lord :
hosanna in the highest." ^ But to the envious
wicked stewards, who circumvented those under
them, and ruled over those that had no great in-
telligence,* and for this reason were unwilling
that the king should come, and who said to Him,
" Hearest thou what these say?" did the Lord
reply, " Have ye never read. Out of the mouths

L V

of babes and
praise?" 5 — thus

hast Thou
pointing out that

sucklings

ere]

perfected
what had
been declared by David concerning the Son of
God, was accomplished in His own person ; and
indicating that they were indeed ignorant of the
meaning of the Scripture and the dispensation
of God ; but declaring that it was Himself who
was announced by the prophets as Christ, whose
name is praised in all the earth, and who perfects
praise to His Father from the mouth of babes
and sucklings ; wherefore also His glory has been
raised above the heavens.

4. If, therefore, the self-same person is present
who was announced by the prophets, our Lord
Jesus Christ, and if His advent has brought in a
fuller [measure of] grace and greater gifts to
those who have received Him, it is plain that
the Father also is Himself the same who was
proclaimed by the prophets, and that the Son,
on His coming, did not spread the knowledge
of another Father, but of the same who was
preached from the beginning ; from whom also
He has brought down liberty to those who, in a
lawful manner, and with a willing mind, and with
all the heart, do Him service ; whereas to scof-
fers, and to those not subject to God, but who
follow outward purifications for the praise of men
(which observances had been given as a type of
future things, — the law typifying, as it were, cer-
tain things in a shadow, and delineating eternal
things by temporal, celestial by terrestrial), and
to those who pretend that they do themselves
observe more than what has been prescribed, as
if preferring their own zeal to God Himself, while
within they are full of hypocrisy, and covetous-
ness, and all wickedness, — [to such] has He as-
signed everlasting perdition by cutting them off
from life.

' Ps. XXXV. 9.

2 Or, " all those who were in the way of David" — omnes qui
erant in vid David, in dolore animte cognoverunt suum regem.

3 Matt. xxi. 8.

< The Latin text is ambiguous: " dominabantur eorum, quibus
ratio non constabat." The rendering may be, " and ruled over those
things with respect to which it was not right that they should do so."

5 Matt. xxi. 16; Ps. viii. 3.

CHAP. XII. IT CLEARLY APPEARS THAT THERE!

WAS BUT ONE AUTHOR OF BOTH THE OLD AND*
THE NEW LAW, FROM THE FACT THAT CHRIST
CONDEMNED TRADITIONS AND CUSTOMS REPUG-
NANT TO THE FORMER, WHILE HE CONFIRMED
ITS MOST IMPORTANT PRECEPTS, AND TAUGHT
THAT HE WAS HIMSELF THE END OF THE
MOSAIC LAW.

1. For the tradition of the elders themselves,
which they pretended to observe from the law,
was contrary to the law given by Moses. Where-
fore also Esaias declares : " Thy dealers mix the
wine with water," ^ showing that the elders were
in the habit of mingling a watered tradition with
the simple command of God ; that is, they set
up a spurious law, and one contrary to the [true]
law ; as also the Lord made plain, when He said
to them, " Why do ye transgress the command-
ment of God, for the sake of your tradition? " ^
For not only by actual transgression did they set
the law of God at nought, mingling the wine with
water; but they also set up their own law in
opposition to it, which is termed, even to the
present day, the pharisaical. In this [law] they
suppress certain things, add others, and inter-
pret others, again, as they think proper, which
their teachers use, each one in particular ; and
desiring to uphold these traditions, they were
unwilling to be subject to the law of God,
which prepares them for the coming of Christ.
But they did even blame the Lord for healing
on the Sabbath-days, which, as I have already
observed, the law did not prohibit. For they
did themselves, in one sense, perform acts of
healing upon the Sabbath-day, when they cir-
cumcised a man [on that day] ; but they did not
blame themselves for transgressing the command
of God through tradition and the aforesaid
Pharisaical law, and for not keeping the com-
mandment of the law, which is the love of God.

2. But that this is the first and greatest
commandment, and that the next [has respect
to love] towards our neighbour, the Lord has
taught, when He says that the entire law and
the prophets hang upon these two command-
ments. Moreover, He did not Himself bring
down [from heaven] any other commandment
greater than this one, but renewed this very
same one to His disciples, when He enjoined
them to love God with all their heart, and others
as themselves. But if He had descended from
another Father, He never would have made use
of the first and greatest commandment of the
law; but He would undoubtedly have endeav-
oured by all means to bring down a greater one
than this from the perfect Father, so as not to
make use of that which had been given by the

Isa. i. 22.
Matt. XV. 3.

476

IREN^US AGAINST HERESIES.

God of the law. And Paul in like manner de-
clares, " Love is the fulfilling of the law : " ' and
[he declares] that when all other things have
been destroyed, there shall remain " faith, hope,
and love ; but the greatest of all is love ; " ^ and
that apart from the love of God, neither knowl-
edge avails anything,^ nor the understanding of
mysteries, nor faith, nor prophecy, but that with-
out love all are hollow and vain ; moreover, that
love makes man perfect ; and that he who loves
God is perfect, both in this world and in that
which is to come. For we do never cease from
loving God ; but in proportion as we continue to
contemplate Him, so much the more do we love
Him.

3. As in the law, therefore, and in the Gospel
[likewise], the first and greatest commandment
is, to love the Lord God with the whole heart,
and then there follows a commandment like to
it, to love one's neighbour as one's self; the
author of the law and the Gospel is shown to be
one and the same. For the precepts of an ab-
solutely perfect life, since they are the same in
each 'Testament, have pointed out [to us] the
same God, who certainly has promulgated par-
ticular laws adapted for each ; but the more
prominent and the greatest [commandments],
without which salvation cannot [be attained]. He
has exhorted [us to observe] the same in both.

4. The Lord, too, does not do away with this
[God], when He shows that the law was not
derived from another God, expressing Himself
as follows to those who were being instructed
by Him, to the multitude and to His disciples :
" The scribes and Pharisees sit in Moses' seat.
All, therefore, whatsoever they bid you observe,
that observe and do ; but do not ye after their
works : for they say, and do not. For they
bind heavy burdens, and lay them upon men's
shoulders ; but they themselves will not so much
as move them with a finger." ■♦ He therefore
did not throw blame upon that law which was
given by Moses, when He exhorted it to be ob-
served, Jerusalem being as yet in safety ; but He
did throw blame upon those persons, because
they repeated indeed the words of the law, yet
were without love. And for this reason were
they held as being unrighteous as respects God,
and as respects their neighbours. As also Isaiah
says : " This people honoureth Me with their
lips, but their heart is far from Me : howbeit in
vain do they worship Me, teaching the doctrines
and the commandments of men." s He does
not call the law given by Moses commandments
of men, but the traditions of the elders them-
selves which they had invented, and in uphold-

' Rom. xiii. 10.

* I Cor. xiii. 13.
3 I Cor. xiii 1.

* Malt, xxiii. 2-4
> Isa. xxix. 13.

ing which they made the law of God of none
effect, and were on this account also not subject
to His Word. For this is what Paul says con-
cerning these men : "For they, being ignorant of
God's righteousness, and going about to establish
their own righteousness, have not submitted them
selves to the righteousness of God. For Christ
is the end of the law for righteousness to every
one that believeth." ^ And how is Christ the
end of the law, if He be not also the final cause
of it ? For He who has brought in the end has
Himself also wrought the beginning ; and it is
He who does Himself say to Moses, " I have
surely seen the affliction of my people which is
in Egypt, and I have come down to deliver
them ; " 7 it being customary from the beginning
with the Word of God to ascend and descend
for the purpose of saving those who were in
affliction.

5. Now, that the law did beforehand teach
mankind the necessity of following Christ, He
does Himself make manifest, when He replied
as follows to him who asked Him what he should
do that he might inherit eternal life : " If thou
wilt enter into life, keep the commandments." '^
But upon the other asking "Which? " again the
Lord replies : " Do not commit adultery, do not
kill, do not steal, do not bear false witness, hon-
our father and mother, and thou shalt love thy
neighbour as thyself," — setting as an ascending
series {velut gradus) before those who wished
to follow Him, the precepts of the law, as the
entrance into life ; and what He then said to
one He said to all. But when the former said,
" All these have I done " (and most likely he
had not kept them, for in that case the Lord
would not have said to him, " Keep the com-
mandments "), the Lord, exposing his covetous-
ness, said to him, " If thou wilt be perfect, go,
sell all that thou hast, and distribute to the
poor ; and come, follow me ; " promising to
those who would act thus, the portion belonging
to the apostles {aposiolori/m partem) . And
He did not preach to His followers another God
the Father, besides Him who was proclaimed
by the law from the beginning ; nor another Son ;
nor the Mother, the enthymesis of the JEon, who
existed in suffering and apostasy ; nor the Ple-
roma of the thirty ^ons, which has been proved
vain, and incapable of being believed in ; nor
that fable invented by the other heretics. But
He taught that they should obey the command-
ments which God enjoined from the beginning,
and do away with their former covetousness by
good works, ^ and follow after Christ. But that

* Rom. X. 3, 4.
' Ex. iii. 7, 8.

8 Matt. xix. 17, 18, etc.

9 Harvey here remarks; " In a theological point of view, it should
be observed, that no saving merit is ascribed to ahnsgiving: it is
spoken of here as the negation of the vice of covetousness, which is
wholly inconsistent with the state of salvation to which we are called."

IREN^US AGAINST HERESIES.

477

possessions distributed to the poor do annul for-
mer covetousness, Zaccheus made evident, when
he said, " Behold, the half of my goods I give
to the poor ; and if I have defrauded any one,
I restore fourfold." ^

CHAP. XIII. CHRIST DID NOT ABROGATE THE NATU-
RAL PRECEPTS OF THE LAW, BUT RATHER FUL-
FILLED AND EXTENDED THEM. HE REMOVED THE
YOKE AND BONDAGE OF THE OLD LAW, SO THAT
MANKIND, BEING NOW SET FREE, MIGHT SERVE
GOD WITH THAT TRUSTFUL PIETY WHICH BECOM-
ETH SONS.

I. And that the Lord did not abrogate the
natural [precepts] of the law, by which man ^ is
justified, which also those who were justified by
faith, and who pleased God, did observe pre-
vious to the giving of the law, but that He ex-
tended and fulfilled them, is shown from His
words. " For," He remarks, " it has been said
to them of old time. Do not commit adultery.
But I say unto you. That every one who hath
looked upon a woman to lust after her, hath com-
mitted adultery with her already in his heart." ^
And again : " It has been said. Thou shalt not
kill. But I say unto you, Every one who is an-
gry with his brother without a cause, shall be
in danger of the judgment." ■♦ And, " It hath
been said. Thou shalt not forswear thyself. But
I say unto you. Swear not at all ; but let your
conversation be. Yea, yea, and Nay, nay." 5 And
other statements of a like nature. For all these
do not contain or imply an opposition to and
an overturning of the [precepts] of the past, as
Marcion's followers do strenuously maintain ; but
[they exhibit] a fulfilling and an extension of
them, as He does Himself declare : " Unless
your righteousness shall exceed that of the
scribes and Pharisees, ye shall not enter into the
kingdom of heaven." ^ For what meant the ex-
cess referred to ? In the first place, [we must]
believe not only in the Father, but also in His
Son now revealed ; for He it is who leads man
into fellowship and unity with God. In the next
place, [we must] not only say, but we must do ;
for they said, but did not. And [we must] not
only abstain from evil deeds, but even from the
desires after them. Now He did not teach us
these things as being opposed to the law, but as
fulfilling the law, and implanting in us the varied
righteousness of the law. That would have been
contrary to the law, if He had commanded His
disciples to do anything which the law had pro-
hibited. But this which He did command —
namely, not only to abstain from things forbidden

' Luke xix. 8.

2 That is, as Harvey observes, the natural man, as described in
Rom. ii. 27.

3 Matt. V. 27, 28.

* Matt. V. 21, 22.
5 Matt. V. 33, etc.

* Matt. V. 20.

by the law, but even from longing after them —
is not contrary to [the law] , as I have remarked,
neither is it the utterance of one destroying the
law, but of one fulfilling, extending, and afford-
ing greater scope to it.

2. For the law, since it was laid down for
those in bondage, used to instruct the soul by
means of those corporeal objects which were of
an external nature, drawing it, as by a bond, to
obey its commandments, that man might learn
to serve God. But the Word set free the soul,
and taught that through it the body should be
willingly purified. Which having been accom-
plished, it followed as of course, that the bonds
of slavery should be removed, to which man had
now become accustomed, and that he should
follow God without fetters : moreover, that the
laws of liberty should be extended, and subjec-
tion to the king increased, so that no one who is
converted should appear unworthy to Him who
set him free, but that the piety and obedience
due to the Master of the household should be
equally rendered both by servants and children ;
while the children possess greater confidence
[than the servants], inasmuch as the working of
liberty is greater and more glorious than that
obedience which is rendered in [a state of]
slavery.

3. And for this reason did the Lord, instead
of that [commandment], "Thou shalt not com-
mit adultery," forbid even concupiscence ; and
instead of that which runs thus, "Thou shalt
not kill," He prohibited anger ; and instead of
the law enjoining the giving of tithes, [He told
us] to share ^ all our possessions with the poor ;
and not to love our neighbours only, but even
our enemies ; and not merely to be liberal givers
and bestowers, but even that we should present
a gratuitous gift to those who take away our
goods. For " to him that taketh away thy
coat," He says, " give to him thy cloak also ;
and from him that taketh away thy goods, ask
them not again ; and as ye would that men
should do unto you, do ye unto them : " ^ so
that we may not grieve as those who are unwill-
ing to be defrauded, but may rejoice as those
who have given willingly, and as rather conferring
a favour upon our neighbours than yielding to
necessity. "And if any one," He says, "shall
compel thee [to go] a mile, go with him twain ; " ^
so that thou mayest not follow him as a slave,
but may as a free man go before him, showing
thyself in all things kindly disposed and useful
to thy neighbour, not regarding their evil inten-
tions, but performing thy kind offices, assimilat-
ing thyself to the Father, " who maketh His sun
to rise upon the evil and the good, and sendeth

7 Matt. xix. 21.

8 Luke vi. 29-31.

9 Matt. V. 41,

478

IREN^US AGAINST HERESIES.

bestow eternal life upon Abraham himself, i
much as the friendship of God imparts imr
tality to those who embrace it.

rain upon the just and unjust."' Now all these
[precepts], as I have already observed, were not
[the injunctions] of one doing away with the
law, but of one fulfilling, extending, and widen-
ing it among us ; just as if one should say, that
the more extensive operation of liberty implies
that a more complete subjection and affection
towards our Liberator had been implanted with-
in us. For He did not set us free for this pur-
pose, that we should depart from Him (no one,
indeed, while placed out of reach of the Lord's
benefits, has power to procure for himself the
means of salvation), but that the more we re-
ceive His grace, the more we should love Him.
Now the more we have loved Him, the more
glory shall we receive from Him, when we are
continually in the presence of the Father.

4. Inasmuch, then, as all natural precepts are
common to us and to them (the Jews), they
had in them indeed the beginning and origin ;
but in us they have received growth and com-
pletion. For to yield assent to God, and to
follow His \Vord, and to love Him above all,
and one's neighbour as one's self (now man is
neighbour to man), and to abstain from every
evil deed, and all other things of a like nature
which are common to both [covenants], do
reveal one and the same God. But this is our
Lord, the Word of God, who in the first instance
certainly drew slaves to God, but afterwards He
set those free who were subject to Him, as He
does Himself declare to His disciples : " I will
not now call you servants, for the servant know-
eth not what his lord doeth ; but I have called
you friends, for all things which I have heard
from My Father I have made known." ^ For in
that which He says, " I will not now call you
servants," He indicates in the most marked
manner that it was Himself who did originally
aj^point for men that bondage with respect to
God through the law, and then afterwards con-
ferred upon them freedom. And in that He
says, " For the servant knoweth not what his
lord doeth," He points out, by means of His
own advent, the ignorance of a people in a
servile condition. But when He terms His dis-
ciples " the friends of God," He plainly declares
Himself to l)e the Word of God, whom Abra-
ham also followed voluntarily and under no
compulsion {sine vi?iculis), because of the noble
nature of his faith, and so became " the friend
of God." 3 But the Word of God did not
accept of the friendship of Abraham, as though
He stood in need of it, for He was perfect from
the beginning (" Before Abraham was," He says,
"I am"-*), but that He in His goodness might

' Matt. V. 45.
' John XV. 15.
' Jas. ii. 23.
* John viii. 58.

mas-
;s immor-

CHAP. XIV. IF GOD DEMANDS OBEDIENCE FROM

MAN, IF HE FORMED MAN, CALLED HIM AND
PLACED HIM UNDER L.AWS, IT WAS MERELY FOR
man's WELFARE ; NOT TH.\T GOD STOOD IN NEED
OF MAN, BUT TH.AT HE GRACIOUSLY CONFERRED
UPON NL\N HIS FAVOURS IN EVERY POSSIBLE
MANNER.

I. In the beginning, therefore, did God form
Adam, not as if He stood in need of man, but
that He might have [some one] upon whom to
confer His benefits. For not alone antecedently
to Adam, but also before all creation, the Word
glorified His Father, remaining in Him ; and
was Himself glorified by the Father, as He did
Himself declare, " Father, glorify Thou Me with
the glory which I had with Thee before the
world was." s Nor did He stand in need of
our service when He ordered us to follow Him ;
but He thus bestowed salvation upon ourselves.
For to follow the Saviour is to be a partaker of
salvation, and to follow light is to receive light.
But those who are in light do not themselves
illumine the light, but are illumined and revealed
by it : they do certainly contribute nothing to it,
but, receiving the benefit, they are illumined by
the light. Thus, also, service [rendered] to
God does indeed profit God nothing, nor has
God need of human obedience ; but He grants
to those who follow and serve Him life and in-
corruption and eternal glory, bestowing benefit
upon those who serve [Him], because they do
serve Him, and on His followers, because they
do follow Him ; but does not receive any bene-
fit from them : {o\ He is rich, perfect, and in
need of nothing. But for this reason does God
demand ser\ice from men, in order that, since
He is good and merciful. He may benefit those
who continue in His service. For, as much as
God is in want of nothing, so much does man
stand in need of fellowship with God. For this
is the glory of man, to continue and remain
permanently in God's serx'ice. Wherefore also
did the Lord say to His disciples, " Ye have not
chosen Me, but I have chosen you ; " ^ indicat-
ing that they did not glorify Him when they
followed Him ; but that, in following the Son of
God, they were glorified by Him. And again,
" I will, that where I am, there they also may
be, that they may behold My glory ; " 7 not
vainly boasting because of this, but desiring that
His disciples should share in His glory : of
whom Esaias also says, " I will bring thy seed
from the east, and will gather thee from the

5 John xvii. 5.
* John XV. i6.
' John xvii. 14.

IREN^US AGAINST HERESIES.

479

west ; and I will say to the north, Give up ; and
to the south, Keep not back : bring My sons
from far, and My daughters from the ends of
the earth ; all, as many as have been called in
My name : for in My glory I have prepared,
and formed, and made him." ' Inasmuch as,
then, "wheresoever the carcase is, there shall
also the eagles be gathered together," ^ we do
participate in the glory of the Lord, who has
both formed us, and prepared us for this, that,
when we are with Him, we may partake of His
glory.

2. Thus it was, too, that God formed man at
the first, because of His munificence ; but chose
the patriarchs for the sake of their salvation ;
and prepared a people beforehand, teaching the
headstrong to follow God ; and raised up proph-
ets upon earth, accustoming man to bear His\
Spirit [within him], and to hold communion!
with God : He Himself, indeed, having need of
nothing, but granting communion with Himself
to those who stood in need of it, and sketching
out, like an architect, the plan of salvation to
those that pleased Him. And He did Himself
furnish guidance to those who beheld Him not
in Egypt, while to those who became unruly in
the desert He promulgated a law very suitable
[to their condition]. Then, on the people who
entered into the good land He bestowed a noble
inheritance ; and He killed the fatted calf for
those converted to the Father, and presented
them with the finest robe.^ Thus, in a variety
of ways, He adjusted the human race to an
agreement with salvation. On this account also
does John declare in the Apocalypse, " And His
voice as the sound of many waters." •♦ For the
Spirit [of God] is truly [like] many waters,
since the Father is both rich and great. And
the Word, passing through all those [men], did
liberally confer benefits upon His subjects, by
drawing up in writing a law adapted and appli-
cable to every glass [among them].

3. Thus, too. He imposed upon the [Jewish]
people the construction of the tabernacle, the
building of the temple, the election of the Le-
vites, sacrifices also, and oblations, legal moni-
tions, and all the other service of the law. He
does Himself truly want none of these things,
for He is always full of all good, and had in
Himself all the odour of kindness, and every
perfume of sweet-smelling savours, even before
Moses existed. Moreover, He instructed the
people, who were prone to turn to idols, instruct-
ing them by repeated appeals to persevere and
to serve God, calling them to the things of pri-
mary importance by means of those which were

' Isa. xliil. 5.

* Matt. xxiv. 28.

3 Luke XV. 22, 33.

* Rev. i. 15.

secondary ; that is, to things that are real, by
means of those that are typical ; and by things
temporal, to eternal ; and by the carnal to the
spiritual ; and by the earthly to the heavenly ;
as was also said to Moses, " Thou shalt make all
things after the pattern of those things which
thou sawest in the mount." 5 For during forty
days He was learning to keep [in his memory]
the words of God, and the celestial patterns, and
the spiritual images, and the types of things to
come ; as also Paul says : " For they drank of
the rock which followed them : and the rock
was Christ." ^ And again, having first mentioned
what are contained in the law, he goes on to
say : " Now all these things happened to them
in a figure ; but they were written for our admo-
nition, upon whom the end of the ages is come."
For by means of types they learned to fear God,
and to continue devoted to His service.

CH-AP. XV. AT FIRST GOD DEEMED IT SUFFICIENT

TO INSCRIBE THE NATURAL LAW, OR THE DEC-
ALOGUE, UPON THE HEARTS OF MEN ; BUT
AFTERWARDS HE FOUND IT NECESSARY TO
BRIDLE, WITH THE YOKE OF THE MOSAIC LAW,
THE DESIRES OF THE JEWS, WHO WERE ABUS-
ING THEIR liberty; AND EVEN TO ADD SOME
SPECLVL COMMANDS, BECAUSE OF THE HARD-
NESS OF THEIR HEARTS.

I. They (the Jews) had therefore a law, a
course of discipline, and a prophecy of future
things. For God at the first, indeed, warning
them by means of natural precepts, which from
the beginning He had implanted in mankind,
that is, by means of the Decalogue (which, if
any one does not observe, he has no salvation),
did then demand nothing more of them. As
Moses says in Deuteronomy, " These are all the
words which the Lord spake to the whole as-
sembly of the sons of Israel on the mount, and
He added no more ; and He wrote them on two
tables of stone, and gave them to me." ^ For
this reason [He did so], that they who are will-
ing to follow Him might keep these command-
ments. But when they turned themselves to
make a calf, and had gone back in their minds
to Egypt, desiring to be slaves instead of free-
men, they were placed for the future in a state
of servitude suited to their wish, — [a slavery]
which did not indeed cut them off from God,
but subjected them to the yoke of bondage ;
as Ezekiel the prophet, when stating the reasons
for the giving of such a law, declares : " And
their eyes were after the desire of their heart ;
and I gave them statutes that were not good,
and judgments in which they shall not live."**

S Ex. XXV. 40.
* I Cor. X. II.
? Deut. V. 22.
^ £iek. XX. 24.

48o

IREN^US AGAINST HERESIES.

Luke also has recorded that Stephen, who was
the first elected into the diaconate by the apos-
tles,' and who was the first slain for the testimo-
ny of Christ, spoke regarding Moses as follows :
"This man did indeed receive the command-
ments of the living God to give to us, whom
your fathers would not obey, but thrust [Him
from them], and in their hearts turned back
again into Eg>'pt, saying unto Aaron, Make us
gods to go before us ; for we do not know
what has happened to [this] Moses, who led
us from the land of Egypt. And they made a
calf in those days, and offered sacrifices to the
idol, and were rejoicing in the works of their
own hands. But God turned, and gave them
up to worship the hosts of heaven ; as it is
written in the book of the prophets : ^ O ye
house of Israel, have ye offered to Me sacrifices
and oblations for forty years in the wilderness?
And ye took up the tabernacle of Moloch, and
the star of the god Remphan,^ figures which ye
made to worship them ; " •* pointing out plainly,
that the law being such, was not given to them
by another God, but that, adapted to their con-
dition of servitude, [it originated] from the very
same [God as we worship]. Wherefore also
He says to Moses in Exodus : " I will send forth
My angel before thee ; for I will not go up with
thee, because thou art a stiff-necked people." 5

2. And not only so, but the Lord also showed
that certain precepts were enacted for them by
Moses, on account of their hardness [of heart],
and because of their unwillingness to be obe-
dient, when, on their saying to Him, " Why then
did Moses command to give a writing of divorce-
ment, and to send away a wife?" He said to
them, " Because of the hardness of your hearts
he permitted these things to you ; but from the
beginning it was not so ; " ^ thus exculpating'
Moses as a faithful servant, but acknowledging
one God, who from the beginning made male
and female, and reproving them as hard-hearted
and disobedient. And therefore it was that
they received from Moses this law of divorce-
ment, adapted to their hard nature. But why
say I these things concerning the Old Testa-
ment? For in the New also are the apostles
found doing this very thing, on the ground
which has been mentioned, Paul plainly declar-
ing. But these things I say, not the Lord." 7
And again : " But this I speak by permission,
not by commandment." ** And again : " Now,
as concerning virgins, I have no commandment

' [Acts vi. 3-7. It is evident that the laity elected, and the
apostles ordained.]

* Amos V. 25, 26.

3 In accordance with the Codex Bezx.
*• Acts vii j8, etc.
5 Ex. xxxiii. 2, 3.

* Matt. xix. 7, 8.
' I Cor. vii. 12.

* 1 Cor. vii. 6.

from the Lord ; yet I give my judgment, as one
that hath obtained mercy of the Lord to be
faithful." 9 But further, in another place he
says : " That Satan tempt you not for your in-
continence." '" If, therefore, even in the New
Testament, the apostles are found granting cer-
tain precepts in consideration of human infirmity,
because of the incontinence of some, lest such
persons, having grown obdurate, and despairing
altogether of their salvation, should become
apostates from God, — it ought not to be won-
dered at, if also in the Old Testament the same
God permitted similar indulgences for the bene-
fit of His people, drawing them on by means of
the ordinances already mentioned, so that they
might obtain the gift of salvation through them,
while they obeyed the Decalogue, and being
restrained by Him, should not revert to idolatry,
nor apostatize from God, but learn to love Him
with the whole heart. And if certain persons,
because of the disobedient and ruined Israelites,
do assert that the giver {doctor^ of the law was
limited in power, they will find in our dispensa-
tion, that "many are called, but few chosen ; " "
and that there are those who inwardly are wolves,
yet wear sheep's clothing in the eyes of the
world {/oris) ; and that God has always pre-
served freedom, and the power of self-govern-
ment in man,'^ while at the same time He issued
His own exhortations, in order that those who
do not obey Him should be righteously judged
(condemned) because they have not obeyed
Him ; and that those who have obeyed and
believed on Him should be honoured with im-
mortality.

CHAP. XVI. — PERFECT RIGHTEOUSNESS WAS CON-
FERRED NEITHER BY CIRCUMCISION NOR BY ANY
OTHER LEGAL CEREMONIES. THE DECALOGUE,
HOWEVER, WAS NOT CANCELLED BY CHRIST, BUT
IS ALWAYS IN FORCE : MEN WERE NEVER RE-
LEASED FROM n'S COMMANDMENTS.

I . Moreover, we learn from the Scripture itself,
that God gave circumcision, not as the completer
of righteousness, but as a sign, that the race of
Abraham might continue recognisable. For it
declares : " God said unto Abraham, Every male
among you shall be circumcised ; and ye shall
circumcise the flesh of your foreskins, as a token
of the covenant between Me and you." "^ This
same does Ezekiel the prophet say with regard
to the Sabbaths : " Also I gave them My Sab-
baths, to be a sign between Me and them, that
they might know that I am the Lord, that sanc-
tify them." "* And in Exodus, God says to

9 I Cor. vii. 25.
'° I Cor. vii. 5.
" Matt. XX. 16.

'= [Note this stout assertion of the freedom of human actions.^
■3 Gen. xvii. 9-11.
'* £cek. XX. 12.

IREN^US AGAINST HERESIES.

481

Moses : " And ye shall observe My Sabbaths ;
for it shall be a sign between Me and you for
your generations." ' These things, then, were
given for a sign ; but the signs were not unsym-
bolical, that is, neither unmeaning nor to no
purpose, inasmuch as they were given by a wise
Artist ; but the circumcision after the flesh typi-
fied that after the Spirit. For "we," says the
apostle, " have been circumcised with the circum-
cision made without hands." ^ And the prophet
declares, " Circumcise the hardness of your
heart." ^ But the Sabbaths taught that we should
continue day by day in God's service.'^ " For
we have been counted," says the Apostle Paul,
"all the day long as sheep for the slaughter; " 5
that is, consecrated [to God], and ministering
continually to our faith, and persevering in it,
and abstaining from all avarice, and not acquiring
or possessing treasures upon earth.^ Moreover,
the Sabbath of God {requietio Dei), that is, the
kingdom, was, as it were, indicated by created
things ; in which [kingdom] , the man who shall
have persevered in serving God {Deo assistere)
shall, in a state of rest, partake of God's/table.

2. And that man was not justified oy these
things, but that they were given as a sign to the
people, this fact shows, — that Abraham himself,
without circumcision and without observance of
Sabbaths, " believed God, and it was imputed
unto him for righteousness ; and he was called
the friend of God." ^ Then, again. Lot, without
circumcision, was brought out from Sodom, re-
ceiving salvation from God. So also did Noah,
pleasing God, although he was uncircumcised,
receive the dimensions [of the ark], of the world
of the second race [of men] . Enoch, too, pleas-
ing God, without circumcision, discharged the
office of God's legate to the angels although he
was a man, and was translated, and is preserved
until now as a witness of the just judgment of
God, because the angels when they had trans-
gressed fell to the earth for judgment, but the
man who pleased [God] was translated for salva-
tion.^ Moreover, all the rest of the multitude of
those righteous men who lived before Abraham,
and of those patriarchs who preceded Moses,
were justified independently of the things above

■ Ex. xxi. 13.

2 Col. ii. II.

3 Deut. X. 16, LXX. version.

* The Latin text here is: " Sabbata autem perseverantiam totius
diei erga Deum deservitionis edocebant ; " which might be rendered,
" The Sabbaths taught that we should continue the whole day in the
service of God ; " but Harvey conceives the original Greek to have
been, ttji- Kadr\ij.ipi.vr\v hia.ii,ov'r\v t^s jrepi toi' &iov Karpfias.

5 Rom. viii. 36. '

* Matt. vi. 19.
7 Jas. ii. 23.

* Massuet remarks here that Irenaeus makes a reference to the
apocryphal book of Enoch, in which this history is contained. It
was the belief of the later Jews, followed by the Christian fathers,
that " the sons of God" (Gen. vi. 2) who took wives of the daughters
of men, were the apostate angels. The LXX. translation of that
passage accords with this view. See the articles " Enoch," " Enoch,
Book of," in Smith's Dictionary of the Bible. [See Paradise Lost,
b- i- 323-431]

mentioned, and without the law of Moses. As
also Moses himself says to the people in Deuter-
onomy : " The Lord thy God formed a covenant
in Horeb. The Lord formed not this covenant
with your fathers, but for you." 9

3. Why, then, did the Lord not form the cov-
enant for the fathers ? Because " the law was not
established for righteous men." '° But the right-
eous fathers had the meaning of the Decalogue
written in their hearts and souls," that is, they
loved the God who made them, and did no
injury to their neighbour. There was therefore
no occasion that they should be cautioned by
prohibitory mandates {correptortis literis),^^ be-
cause they had the righteousness of the law in
themselves. But when this righteousness and
love to God had passed into oblivion, and be-
came extinct in Egypt, God did necessarily,
because of His great goodwill to men, reveal
Himself by a voice, and led the people with
power out of Egypt, in order that man might
again become the disciple and follower of God ;
and He afflicted those who were disobedient,
that they should not contemn their Creator ; and
He fed them with manna, that they might receive
food for their souls (//// rationalem acciperent
escani) ; as also Moses says in Deuteronomy :
" And fed thee with manna, which thy fathers
did not know, that thou mightest know that man
doth not live by bread alone ; but by every word
of God proceeding out of His mouth doth man
live." '3 And it enjoined love to God, and taught
just dealing towards our neighbour, that we
should neither be unjust nor unworthy of God,
who prepares man for His friendship through
the medium of the Decalogue, and hkewise for
agreement with his neighbour, — matters which
did certainly profit man himself; God, however,
standing in no need of anything from man.

4. And therefore does the Scripture say,
" These words the Lord spake to all the assem-
bly of the children of Israel in the mount, and
He added no more;""* for, as I have already
observed. He stood in need of nothing from
them. And again Moses says : " And now Israel,
what doth the Lord thy God require of thee, but
to fear the Lord thy God, to walk in all His
ways, and to love Him, and to serve the Lord
thy God with all thy heart, and with all thy
soul? "'5 Now these things did indeed make
man glorious, by supplying what was wanting to
him, namely, the friendship of God ; but they
profited God nothing, for God did not at all

9 Deut. V. 2.

'o I Tim. i. 9.

" [Hearts and souls; i.e., moral and mental natures. For a cor-
rect view of the patristic conceptions of the Gentiles before the law,
this is valuable.]

■- i.e., the letters of the Decalogue on the two tables of stone.

13 Deut. viii. 3.

'■» Deut. v. 22.

•5 Deut. X. 13.

42>'2

IREN^US AGAINST HERESIES.

stand in need of man's love. For the glory of
God was wanting to man, which he could obtain
in no other way than by serving God. And
therefore Moses says to them again : " Choose
life, that thou mayest live, and thy seed, to love
the Lord thy God, to hear His voice, to cleave
unto Him ; for this is thy life, and the length of
thy days." ' Preparing man for this life, the
Lord Himself did speak in His own person to all
alike the words of the Decalogue ; and therefore,
in like manner, do they remain permanently with
us,^ receiving by means of His advent in the flesh,
extension and increase, but not abrogation.

5. The laws of bondage, however, were one
by one promulgated to the people by Moses,
suited for their instruction or for their punish-
ment, as Moses himself declared : " And the
Lord commanded me at that time to teach you
statutes and judgments." ^ These things, there-
fore, which were given for bondage, and for a
sign to them. He cancelled by the new covenant
of liberty. But He has increased and widened
those laws which are natural, and noble, and
common to all, granting to men largely and with-
out grudging, by means of adoption, to know
God the Father, and to love Him with the whole
heart, and to follow His word unswervingly,
while they al)stain not only from evil deeds, but
even from the desire after them. But He has
also increased the feeling of reverence ; for sons
should have more veneration than slaves, and
greater love for their father. And therefore the
Ijord says, " As to every idle word that men have
spoken, they shall render an account for it in the
day of judgment." ■♦ And, " he who has looked
upon a woman to lust after her, hath committed
adultery with her already in his heart ; " 5 and,
" he that is angry with his brother without a
cause, shall be in danger of the judgment." ^
[All this is declared,] that we may know that we
shall give account to God not of deeds only, as
slaves, but even of words and thoughts, as those
who have truly received the power of liberty, in
which [condition] a man is more severely tested,
whether he will reverence, and fear, and love the
Lord. And for this reason Peter says " that we
have not liberty as a cloak of maliciousness," ^
but as the means of testing and evidencing faith.

CHAP. XVII. — PROOF THAT GOD DID NOT APPOINT
THE LEVITICAL DISPENSATION FOR HIS OWN SAKE,
OR AS REQUIRING SUCH SERVICE ; FOR HE DOES,
IN FACT, NEED NOTHING FROM MEN.

I. Moreover, the prophets indicate in the

' Deut. XXX. 19, 20.

* [Most noteworthy among primitive testimonies to the catholic
reception of the Decalogue.]

^ Dcut. iv. 14.

* Matt. xii. 36.
« Matt. V. 28.

* Matt. V. 22.
"> 1 Pet. ii. 16.

fullest manner that God stood in no need of
their slavish obedience, but that it was upon
their own account that He enjoined certain ob-
servances in the law. And again, that God
needed not their oblation, but [merely demanded
it], on account of man himself who offers it, the
Lord taught distinctly, as I have pointed out.
For when He perceived them neglecting right-
eousness, and abstaining from the love of God,
and imagining that God was to be propitiated
by sacrifices and the other typical obser\'ances,
Samuel did even thus speak to them : " God
does not desire whole burnt-offerings and sacri-
fices, but He will have His voice to be hearkened
to. Behold, a ready obedience is better than
sacrifice, and to hearken than the fat of rams."**
David also says : " Sacrifice and oblation Thou
didst not desire, but mine ears hast Thou per-
fected ; 9 burnt-offerings also for sin Thou hast
not required." '° He thus teaches them that
God desires obedience, which renders them se-
cure, rather than sacrifices and holocausts, which
avail them nothing towards righteousness ; and
[by this declaration] he prophesies the new
covenant at the same time. Still clearer, too,
does he speak of these things in the fiftieth
Psalm : " For if Thou hadst desired sacrifice,
then would I have given it : Thou wilt not de-
light in burnt-offerings. The sacrifice of God is
a broken spirit ; a broken and contrite heart the
Lord will not despise." " Because, therefore,
God stands in need of nothing, He declares in
the preceding Psalm : " I will take no calves out
of thine house, nor he-goats out of thy fold.
For Mine are all the beasts of the earth, the
herds and the oxen on the mountains : I know
all the fowls of heaven, and the various tribes '^
of the field are Mine. If I were hungry, I would
not tell thee : for the world is Mine, and the
fulness thereof. Shall I eat the flesh of bulls,
or drink the blood of goats?" '^ Then, lest it
might be supposed that He refused these things
in His anger, He continues, giving him (man)
counsel : " Offer unto Ciod the sacrifice of praise,
and pay thy vows to the Most High ; and call
upon Me in the day of thy trouble, and I will
deliver thee, and thou shalt glorify Me ; " '■♦ re-
jecting, indeed, those things by which sinners
imagined they could propitiate God, and show-
ing that He does Himself stand in need of noth-
ing ; but He exhorts and advises them to those

* I Sam. XV. 22.

9 Latin, " aures autem perfecisti mihi; " a reading agreeable lo
neither the Hebrew nor Scptuagint version, as quoted by St. Paul in
Heb. X. 9. Harvey, however, is of opinion that the text of the old
Latin translation was originally " perforasti; " indicating thus an en-
tire concurrence with the Hebrew, as now read in this passage. [Both
readings illustrated by their apparent reference to Ex. xxi. 6, com-
pared with Heb. V. 7, 8, g.j ^

'0 Ps. xl. 6.

>' Ps. li. 17.

'2 Or, " the beauty," species.

» Ps. I. 9.

>4 Ps. 1. 14, 15.

IREN^US AGAINST HERESIES.

483

things by which man is justified and draws nigh
to God, This same declaration does Esaias
make : " To what purpose is the multitude of
your sacrifices unto Me ? saith the Lord. I am
full." ' And when He had repudiated holocausts,
and sacrifices, and oblations, as likewise the new
moons, and the sabbaths, and the festivals, and
all the rest of the services accompanying these.
He continues, exhorting them to what pertained
to salvation : " Wash you, make you clean, take
away wickedness from your hearts from before
mine eyes : cease from your evil ways, learn to
do well, seek judgment, relieve the oppressed,
judge the fatherless, plead for the widow ; and
come, let us reason together, saith the Lord."

2. For it was not because He was angry, like
a man, as many venture to say, that He rejected
their sacrifices ; but out of compassion to their
blindness, and with the view of suggesting to
them the true sacrifice, by offering which they
shall appease God, that they may receive life
from Him. As He elsewhere declares : " The
sacrifice to God is an afflicted heart : a sweet
savour to God is a heart glorifying Him who
formed it." ^ For if, when angry, He had repu-
diated these sacrifices of theirs, as if they were
persons unworthy to obtain His compassion,
He would not certainly have urged these same
things upon them as those by which they might
be saved. But inasmuch as God is merciful.
He did not cut them off from good counsel.
For after He had said by Jeremiah, " To what
purpose bring ye Me incense from Saba, and
cinnamon from a far country ? Your whole burnt-
offerings and sacrifices are not acceptable to
Me ;" ^ He proceeds : " Hear the word of the
Lord, all Judah. These things saith the Lord,
the God of Israel, Make straight your ways and
your doings, and I will establish you in this place.
Put not your trust in lying words, for they will not
at all profit you, saying. The temple of the Lord,
The temple of the Lord, it is [here]." ^

3. And again, when He points out that it was
not for this that He led them out of Egypt, that
they might offer sacrifice to Him, but that, for-
getting the idolatry of the Egyptians, they should
be able to hear the voice of the Lord, which was
to them salvation and glory. He declares by this
same Jeremiah : " Thus saith the Lord ; Collect
t6gether your burnt-offerings with your sacrifices,
and eat flesh. For I spake not unto your fathers,
nor commanded them in the day that I brought
them out of Egypt, concerning burnt-offerings

J Isa. i. II.

2 This passage is not now found in holy Scripture. Harvey con-
jectures that it may have been taken from the apocryphal Gospel
according to the Egyptians. It is remarkable that we find the same
words quoted also by Clement of Alexandria. [But he (possibly with
this place in view) merely quotes it as a saying, in close connection
with Ps. li. 19, which is here partially cited. See Clement, Pteda-
logue, b. iii. cap. xii.]

3 Jer. vi. 20.

* Jer. viL 2, 3.

or sacrifices : but this word I commanded them,
saying, Hear My voice, and I will be your God,
and ye shall be My people ; and walk in all My
ways whatsoever I have commanded you, that it
may be well with you. But they obeyed not,
nor hearkened ; but walked in the imaginations
of their own evil heart, and went backwards, and
not forwards." 5 And again, when He declares
by the same man, " But let him that glorieth,
glory in this, to understand and know that I am
the Lord, who doth exercise loving-kindness,
and righteousness, and judgment in the earth ; "^
He adds, " For in these things I delight, says
the Lord," but not in sacrifices, nor in holo-
causts, nor in oblations. For the people did
not receive these precepts as of primary impor-
tance {principaliier) , but as secondary, and for
the reason already alleged, as Isaiah again says :
" Thou hast not [brought to] Me the sheep of
thy holocaust, nor in thy sacrifices hast thou
glorified Me : thou hast not served Me in sacri-
fices, nor in [the matter of] frankincense hast
thou done anything laboriously ; neither hast
thou bought for Me incense with money, nor
have I desired the fat of thy sacrifices ; but thou
hast stood before Me in thy sins and in thine
iniquities." 7 He says, therefore, " Upon this
man will I look, even upon him that is humble,
and meek, and who trembles at My words." **
" For the fat and the fat flesh shall not take
away from thee thine unrighteousness." ^ "This
is the fast which I have chosen, saith the Lord.
Loose every band of wickedness, dissolve the
connections of violent agreements, give rest to
those that are shaken, and cancel every unjust
document. Deal thy bread to the hungry will-
ingly, and lead into thy house the roofless
stranger. If thou hast seen the naked, cover
him, and thou shalt not despise those of thine
own flesh and blood {doniesticos seminis titi).
Then shall thy morning light break forth, and
thy health shall spring forth more speedily ; and
righteousness shall go before thee, and the glory
of the Lord shall surround thee : and whilst thou
art yet speaking, I will say. Behold, here I am." '°
And Zechariah also, among the twelve prophets,
pointing out to the people the will of God, says :
" These things does the Lord ©mnipotent de-
clare : Execute true judgment, and show mercy
and compassion each one to his brother. And
oppress not the widow, and the orphan, and the
proselyte, and the poor ; and let none imagine
evil against your brother in his heart." " And
again, he says : " These are the words which ye

5 Jer. vii. 21.

6 Jer. ix. 24.

7 Isa. xliii. 23, 24.

8 Isa. xlvi. 2.

9 Jer. xi. 15.

1° Isa. Iviii. 6, etc.

t' Zech. vii. 9, 10.

484

IREN^US AGAINST HERESIES.

shall utter. Speak ye the truth every man to
his neighbour, and execute peaceful judgment
in your gates, and let none of you imagine evil
in his heart against his brother, and ye shall not
love false swearing : for all these things I hate,
saith the Lord Almighty." ' Moreover, David
also says in like manner : '■' What man is there
who desireth life, and would fain see good days ?
Keep thy tongue from evil, and thy lips that
they speak no guile. Shun evil, and do good :
seek peace, and pursue it." ^

4. From all these it is evident that God did
not seek sacrifices and holocausts from them, but
faith, and obedience, and righteousness, because
of their salvation. As God, when teaching them
His will in Rosea the prophet, said, " I desire
mercy rather than sacrifice, and the knowledge of
God more than burnt-offerings." ^ Besides, our
Lord also exhorted them to the same effect, when
He said, " But if ye had known what [this]
meaneth, I will have mercy, and not sacrifice, ye
would not have condemned the guiltless." ■♦
Thus does He bear witness to the prophets, that
they preached the truth ; but accuses these men
(His hearers) of being foolish through their own
fault.

5. Again, giving directions to His disciples to
offer to God the first-fruits 5 of His own created
things — not as if He stood in need of them, but
that they might be themselves neither unfruitful
nor ungrateful — He took that created thing,
bread, and gave thanks, and said, " This is My
body." '' And the cup likewise, which is part of
that creation to which we belong, He confessed
to be His blood, and taught the new oblation of
the new covenant ; which the Church receiving
from the apostles, offers to God throughout all
the world, to Him who gives us as the means
of subsistence the first-fruits of His own gifts in
the New Testament, concerning which Malachi,
among the twelve prophets, thus spoke before-
hand : " I have no pleasure in you, saith the
Lord Omnipotent, and I will not accept sacrifice
at your hands. For from the rising of the sun,
unto the going down [of the same]. My name is
glorified among the Gentiles, and in every place
incense is offered to My name, and a pure sacri-
fice ; for great is My name among the Gentiles,
saith the Lord Omnipotent ; " ' — indicating in
the plainest manner, by these words, that the
former people [the Jews] shall indeed cease to
make offerings to God, but that in every place

* Zech. viii. i6, 17.

* Ps. xxxiv. 13, 14.
■J Hos. vi. 6.

* Matt. xii. 7.

5 Grabe has a long and important note on this passage and what
follows, which may be seen in Harvey, in loc. See, on the other side,
and in connection with the whole of the following chapter, Massuet's
third dissertation on the doctrine of Irenacus, art. vii., reprinted in
Migne's edition.

° Matt. xxvi. 26, etc.

7 Mai. i. 10, II.

sacrifice shall be offered to Him, and that a pure
one ; and His name is glorified among the
Gentiles.*^

6. But what other name is there which is
glorified among the Gentiles than that of our
Lord, by whom the Father is glorified, and man
also ? And because it is [the name] of His own
Son, who was made man by Him, He calls it His
own. Just as a king, if he himself paints a like-
ness of his son, is right in calling this likeness
his own, for both these reasons, because it is [the
likeness] of his son, and because it is his own
production ; so also does the Father confess the
name of Jesus Christ, which is throughout all
the world glorified in the Church, to be His own,
both because it is that of His Son, and because
He who thus describes it gave Him for the salva-
tion of men. Since, therefore, the name of the
Son belongs to the Father, and since in the om-
nipotent God the Church makes offerings through
Jesus Christ, He says well on both these grounds,
" And in every place incense is offered to My
name, and a pure sacrifice." Now John, in the
Apocalypse, declares that the " incense "is " the
prayers of the saints." ^

CHAP. XVIII. — CONCERNING SACRIFICES AND OBLA-
TIONS, AND THOSE WHO TRULY OFFER THEM.

1 . The oblation of the Church, therefore, which
the Lord gave instructions to be offered through-
out all the world, is accounted with God a pure
sacrifice, and is acceptable to Him ; not that He
stands in need of a sacrifice from us, but that he
who offers is himself glorified in what he does
offer, if his gift be accepted. For by the gift
both honour and affection are shown forth towards
the King ; and the Lord, wishing us to offer it
in all simplicity and innocence, did express Him-
self thus : " Therefore, when thou offerest thy
gift upon the altar, and shalt remember that thy
brother hath ought against thee, leave thy gift
before the altar, and go thy way ; first be recon-
ciled to thy brother, and then return and offer
thy gift." '° We are bound, therefore, to offer to
God the first-fruits of His creation, as Moses also
says, " Thou shalt not appear in the presence of
the Lord thy God empty ; " " so that man, being
accounted as grateful, by those things in whicn
he has shown his gratitude, may receive tha>
honour which flows from Him.'^

2. And the class of oblations in general has
not been set aside ; for there were both oblations

* [One marvels that there should be any critical difficulty here
as to our author's teaching. Creatures of bread and wine are the
body and blood; materially one thing, mystically another. See cap.
xviii. 5 below.]

9 Rev. V. 8. [Material incense seems to be always disclaimed by
the primitive writers.]
'° Matt. V. 23, 24.
" Deut. xvi. 16.
" The text of this passage is doubtful in some words.

IREN^US AGAINST HERESIES.

485

there [among the Jews], and there are oblations
here [among the Christians]. Sacrifices there
were among the people ; sacrifices there are,
too, in the Church : but the species alone has
been changed, inasmuch as the offering is now
made, not by slaves, but by freemen. For the
Lord is [ever] one and the same ; but the char-
acter of a servile oblation is pecuHar [to itself],
as is also that of freemen, in order that, by the
very oblations, the indication of liberty may be
set forth. For with Him there is nothing pur-
poseless, nor without signification, nor without
design. And for this reason they (the Jews)
had indeed the tithes of their goods consecrated
to Him, but those who have received liberty set
aside all their possessions for the Lord's purposes,
bestowing joyfully ?nd freely not the less valuable
portions of their property, since they have the
hope of better things [hereafter] ; as that poor
widow acted who cast all her living into the
treasury of God.'

3. For at the beginning God had respect to
the gifts of Abel, because he offered with single-
mindedness and righteousness ; but He had no
respect unto the offering of Cain, because his
heart was divided with envy and malice, which
he cherished against his brother, as God says
when reproving his hidden [thoughts], "Though
thou offerest rightly, yet, if thou dost not divide
rightly, hast thou not sinned? Be at rest;"^
since God is not appeased by sacrifice. For if
any one shall endeavour to offer a sacrifice merely
to outward appearance, unexceptionably, in due
order, and according to appointment, while in
his soul he does not assign to his neighbour that
fellowship with him which is right and proper,
nor is under the fear of God ; — he who thus
cherishes secret sin does not deceive God by that
sacrifice which is offered correctly as to outward
appearance ; nor will such an oblation profit him
anything, but [only] the giving up of that evil
which has been conceived within him, so that sin
may not the more, by means of the hypocritical
action, render him the destroyer of himself.^
Wherefore did the Lord also declare : " Woe
unto you, scribes and Pharisees, hypocrites, for
ye are like whited sepulchres. For the sepulchre
appears beautiful outside, but within it is full of
dead men's bones, and all uncleanness ; even so
ye also outwardly appear righteous unto men, but
within ye are full of wickedness and hypocrisy." '^
For while they were thought to offer correctly
so far as outward appearance went, they had in
themselves jealousy like to Cain ; therefore they
slew the Just One, slighting the counsel of the

' Luke xxi. 4. [The law of tithes abrogated; the law of Acts ii.
44, 45, morally binding. This seems to be our author's view.]

^ Gen. IV. 7, LXX.

3 The Latin text is: " ne per assimulatam operationem, magis
autem peccatum, ipsum sibi homicidam faciat hominem."

■♦ Matt, xxiii. 27, 28.

Word, as did also Cain. For [God] said to
him, " Be at rest ; " but he did not assent. Now
what else is it to " be at rest " than to forego pur-
posed violence? And saying similar things to
these men. He declares : " Thou blind Pharisee,
cleanse that which is within the cup, that the
outside may be clean also." 5 And they did not
listen to Him. For Jeremiah says, " Behold,
neither thine eyes nor thy heart are good ; but
[they are turned] to thy covetousness, and to
shed innocent blood, and for injustice, and for
man- slaying, that thou mayest do it." ^ And
again Isaiah saith, " Ye have taken counsel, but
not of Me ; and made covenants, [but] not by
My Spirit." ^ In order, therefore, that their inner
wish and thought, being brought to light, may
show that God is without blame, and worketh no
evil — that God who reveals what is hidden [in
the heart], but who worketh not evil — when
Cain was by no means at rest. He saith to him :
" To thee shall be his desire, and thou shalt rule
over him." '^ Thus did He in like manner speak
to Pilate : " Thou shouldest have no power at
all against Me, unless it were given thee from
above ; " ^ God always giving up the righteous
one [in this life to suffering], that he, having
been tested by what he suffered and endured,
may [at last] be accepted ; but that the evil-
doer, being judged by the actions he has per-
formed, may be rejected. Sacrifices, therefore,
do not sanctify a man, for God stands in no need
of sacrifi'-e ; but it is the conscience of the offerer
that sanctifies the sacrifice when it is pure, and
thus moves God to accept [the offering] as from
a friend. "But the sinner," says He, "who
kills a calf [in sacrifice] to Me, is as if he slew a
dog." '°

4. Inasmuch, then, as the Church offers with
single-mindedness, her gift is justly reckoned a
pure sacrifice with God. As Paul also says to
the Philippians, " I am full, having received from
Epaphroditus the things that were sent from you,
the odour of a sweet smell, a sacrifice accept-
able, pleasing to God." " For it behoves us to
make an oblation to God, and in all things to
be found grateful to God our Maker, in a pure
mind, and in faith without hypocrisy, in well-
grounded hope, in fervent love, offering the
first-fruits of His own created things. And the
Church alone offers this pure oblation to the Cre-
ator, offering to Him, with giving of thanks^
[the things taken] from His creation. But the
Jews do not offer thus : for their hands are full
of blood ; for they have not received the Word,

s Matt, xxiii. 26.

6 Jer. xxii. 17.

7 Isa. XXX. I.
* Gen. iv. 7.

9 John xix. II.
'° Isa. Ixvi. 3.
" PhU. iv. i8.

486

IREN^US AGAINST HERESIES.

through whom it is offered to God.' Nor, again,
do any of the conventicles {synagogce) of the
heretics [offer this]. For some, by maintaining
that the Father is different from the Creator, do,
when they offer to Him wliat belongs to this cre-
ation of ours, set Him forth as being covetous of
another's property, and desirous of what is not
His own. Those, again, who maintain that the
things around us originated from apostasy, igno-
rance, and passion, do, while offering unto Him
the fruits of ignorance, passion, and apostasy,
sin against their Father, rather subjecting Him
to insult than giving Him thanks. But how can
they be consistent with themselves, [when they
say] that the bread over which thanks have been
given is the body of their Lord,^ and the cup
His blood, if they do not call Himself the Son
of the Creator of the world, that is. His Word,
through whom the wood fructifies, and the foun-
tains gush forth, and the earth gives " first jtb^
blade, then the ear, then the full com in the
_ear,"-^ ^ '

5. Then, again, how can they say that the
flesh, which is nourished with the body of the
Lord and with His blood, goes to corruption,
and does not partake of life ? Let them, there-
fore, either alter their opinion, or cease from
offering the things just mentioned. •♦ But our
opinion is in accordance with the Eucharist, and
the Eucharist in turn establishes our opinion.
For we offer to Him His own, announcing con-
sistently the fellowship and union of the flesh
and Spirit.5 For as the bread, which is pro-
duced from the earth, when it receives the invo-
cation of God, is no longer common bread,^
but the Eucharist, consisting of two realities,
earthly and heavenly ; so also our bodies, when
they receive the Eucharist, are no longer cor-
ruptible, having the hope of the resurrection to
eternity.

6. Now we make offering to Him, not as
though He stood in need of it, but rendering

' The text here fluctuates between quod offertitr Deo,zxAper
ouod offerttir Deo. Massuet adopts the former, and Harvey the
latter. If the first reading be chosen, the translation will be, " the
Word who is offered to God," implying, according to Massuet, that
the body of Christ is really offered as a sacrifice in the Eucharist;
if the second reading be followed, the translation will be as above.
[Massuet's idea is no more to be found, even in his text, than Luther's
or Calvin's. The crucial point is, hoiv offered ? One may answer
"figuratively," " corporally," " mystically," or otherwise. Irenaeus
gives no answer in this place. But see below.]

2 Comp. Massuet and Harvey respectively for the meaning to be
attached to these words.

3 Mark iv. 28.

* " Either let them acknowledge that the earth is the Lord's,
mid the fulness thereof, or let them cease to offer to God those
elements that they deny to be vouchsafed by Him." — Hakvev.

5 That is, according to Harvey, " while we ofler to Him His own
creatures of bread and wine, we tell forth the fellowship of flesh with
spirit; i.e., that the flesh of every child of man is receptive of the
Spirit." The words, itai o^ioXoyoOfT*? . . . eyepcru', which here occur
in the Greek text, are rejected as an interpolation by Grabe and Har-
vey, but defended as genuine by Massuet.

° See Harvey's long note on this passage, and what immediately
follows. [ But, note, we are only asking what Irena;us teaches. Could
words be plainer, — " two realities," — (i.) bread, (ii.) spiritual food ?
Bread — but not " common bread; " matter and gr.ace, flesh and Spirit.
I» the Eucharist, an earthly and a heavenly part.]

thanks for His gift,^ and thus sanctifying what
has been created. For even as God does not
need our possessions, so do we need to offer
something to God ; as Solomon says : " He that
hath pity upon the poor, lendeth unto the Lord." "
For God, who stands in need of nothing, takes
our good works to Himself for this purpose, that
He may grant us a recompense of His own
good things, as our Lord says : " Come, ye
blessed of My Father, receive the kingdom pre-
pared for you. For I was an hungered, and ye
gave Me to eat : I was thirsty, and ye gave Me
drink : I was a stranger, and ye took Me in :
naked, and ye clothed Me ; sick, and ye visited
Me ; in prison, and ye came to Me." ^ As,
therefore, He does not stand in need of these
[services] , yet does desire that we should render
them for our own benefit, lest we be unfruitful ;
so did the Word give to the people that very
precept as to the making of oblations, although
He stood in no need of them, that they might
learn to serve God : thus is it, therefore, also
His will that we, too, should offer a gift at the
altar, frequently and without intermission. The
altar, then, is in heaven '° (for towards that place
are our prayers and oblations directed) ; the
temple likewise [is there], as John says in the
Apocalypse, "And the temple of God was
opened :"" the tabernacle also : "For, behold,"
He says, " the tabernacle of God, in which He
will dwell with men."

CHAP. XIX. — EARTHLY THINGS MAY BE THE TYPE
OF HEAVENLY, BUT THE LATTER CANNOT BE
THE TYPES OF OTHERS STILL SUPERIOR AND
UNKNOWN ; NOR CAN WE, WITHOUT ABSOLUTE
MADNESS, MAINTAIN THAT GOD IS KNOWN TO
US ONLY AS THE TYPE OF A STILL UNKNOWN
AND SUPERIOR BEING.

I. Now the gifts, oblations, and all the sacri-
fices, did the people receive in a figure, as was
shown to Moses in the mount, from one and the
same God, whose name is now glorified in the
Church among all nations. But it is congruous
that those earthly things, indeed, which are
spread all around us, should be types of the
celestial, being [both], however, created by the
same God. For in no other way could He
assimilate an image of spiritual things [to suit
our comprehension]. But to allege that those
things which are super-celestial and spiritual,
and, as far as we are concerned, invisible and
ineffable, are in their turn the types of celestial

' The text fluctuates between domiiiationi and donation!.
' Prov. xix. 17.
9 Matt. XXV. 34, etc.

'° [The Sursum Corda seems here in mind. The object of Eu-
charistic adoration is the Creator, our "great High Priest, passed into
the heavens," and in bodily substance there enthroned, according ti/
our author.]
" Kcv. xi. 19.

IREN^US AGAINST HERESIES.

487

things and of another Pleroma, and [to say]
that God is the image of another Father, is to
play the part both of wanderers from the truth,
and of absolutely foolish and stupid persons.
For, as I have repeatedly shown, such persons
will find it necessary to be continually finding
out types of types, and images of images, and
will never [be able to] fix their minds on one
and the true God. For their imaginations range
beyond God, they having in their hearts sur-
passed the Master Himself, being indeed in idea
elated and exalted above [Him], but in reality
turning away from the true God.

2. To these persons one may with justice say
(as Scripture itself suggests), To what distance
above God do ye lift up your imaginations, O
ye rashly elated men ? Ye have heard " that
the heavens are meted out in the palm of
[His] hand : " ' tell me the measure, and recount
the endless multitude of cubits, explain to me the
fulness, the breadth, the length, the height, the be-
ginning and end of the measurement, — things
which the heart of man understands not, neither
does it comprehend them. For the heavenly
treasuries are indeed great : God cannot be meas-
ured in the heart, and incomprehensible is He
m the mind ; He who holds the earth in the
hollow of His hand. Who perceives the measure
of His right hand? Who knoweth His finger?
Or who doth understand His hand, — that hand
which measures immensity ; that hand which, by
its own measure, spreads out the measure of the
heavens, and which comprises in its hollow the
earth with the abysses ; which contains in itself
the breadth, and length, and the deep below,
and the height above of the whole creation ;
which is seen, which is heard and understood,
and which is invisible ? And for this reason God
is " above all principality, and power, and domin-
ion, and every name that is named," ^ of all
things which have been created and established.
He it is who fills the heavens, and views the
abysses, who is also present with every one of us.
For he says, " Am I a God at hand, and not a
God afar off ? If any man is hid in secret places,
shall I not see him? " 3 For His hand lays hold
of all things, and that it is which illumines the
heavens, and lightens also the things which are
under the heavens, and trieth the reins and the
hearts, is also present in hidden things, and in
our secret [thoughts], and does openly nourish
and preserve us.

3. But if man comprehends not the fulness
and the greatness of His hand, how shall any
one be able to understand or know in his heart
so great a God? Yet, as if they had now meas-
ured and thoroughly investigated Him, and

' Isa. xl. 12.

2 Eph. i. 21.

3 Jer. xxiii. 23.

explored Him on every side,"* they feign that
beyond Him there exists another Pleroma of
^ons, and another Father ; certainly not looking
up to celestial things, but truly descending into
a profound abyss (By thus) of madness ; main-
taining that their Father extends only to the
border of those things which are beyond the
Pleroma, but that, on the other hand, the Demi-
urge does not reach so far as the Pleroma ; and
thus they represent neither of them as being
perfect and comprehending all things. For the
former will be defective in regard to the whole
world formed outside of the Pleroma, and the
latter in respect of that [ideal] world which was
formed within the Pleroma ; and [therefore] nei-
ther of these can be the God of all. But that no
one can fully declare the goodness of God from
the things made by Him, is a point evident to
all. And that His greatness is not defective, but
contains all things, and extends even to us, and
is with us, every one will confess who entertains
worthy conceptions of God.

CHAP. XX. — THAT ONE GOD FORMED ALL THINGS
IN THE WORLD, BY MEANS OF THE WORD AND
THE HOLY SPIRIT : AND THAT ALTHOUGH HE IS
TO US IN THIS LIFE INVISIBLE AND INCOMPRE-
HENSIBLE, NEVERTHELESS HE IS NOT UNKNOWN ;
INASMUCH AS HIS WORKS DO DECLARE HIM, AND
HIS WORD HAS SHOWN THAT IN MANY MODES
HE MAY BE SEEN AND KNOWN.

I. As regards His greatness, therefore, it is
not possible to know God, for it is impossible
that the Father can be measured ; but as regards
His love (for this it is which leads us to God by
His Word), when we obey Him, we do always
learn that there is so great a God, and that it is
He who by Himself has established, and selected,
and adorned, and contains all things ; and among
the all things, both ourselves and this our world.
We also then were made, along with those things
which are contained by Him. And this is He
of whom the Scripture says, " And God formed
man, taking clay of the earth, and breathed into
his face the breath of life." 5 It was not angels,
therefore, who made us, nor who formed us,
neither had angels power to make an image of
God, nor any one else, except the Word of the
Lord, nor any Power remotely distant from the
Father of all things. For God did not stand in
need of these [beings] , in order to the accom-
plishing of what He had Himself determined
with Himself beforehand should be done, as if
He did not possess His own hands. For with
Him were always present the Word and Wisdom,
the Son and the Spirit, by whom and in whom.

■* The Latin is, " et universum eum decurrerint." Harvey ima-
gines that this last word corresponds to icaToTpe'x""'''. t>ut it is difficult
to fit such a meaning into the context.

* Gen. ii. 7.

488

IREN^US AGAINST HERESIES.

freely and spontaneously, He made all things, to
whom also He speaks, saying, " Let Us make
man after Our image and likeness ; " ' He taking
from Himself the substance of the creatures
[formed], and the pattern of things made, and
the type of all the adornments in the world.

2. Truly, then, the Scripture declared, which
says, " First ^ of all believe that there is one God,
who has established all things, and completed
them, and having caused that from what had no
being, all things should come into existence : "
He who contains all things, and is Himself
contained by no one. Rightly also has Malachi
said among the prophets : " Is it not one God
who hath established us ? Have we not all one
Father? "^ In accordance with this, too, does
the apostle say, " There is one God, the Father,
who is above all, and in us all." •» Likewise does
the Lord also say : " All things are delivered to
Me by My Father ; " 5 manifestly by Him who
made all things ; for He did not deliver to Him
the things of another, but His own. But in all
things [it is implied that] nothing has been kept
back [from Him], and for this reason the same
person is the Judge of the living and the dead ;
" having the key of David : He shall open, and
no man shall shut : He shall shut, and no man
shall open."^ For no one was able, either in
heaven or in earth, or under the earth, to open
the book of the Father, or to behold Him, with
the exception of the Lamb who was slain, and
who redeemed us with His own blood, receiving
power over all things from the same God who
made all things by the Word, and adorned them
by [His] Wisdom, when " the Word was made
flesh ; " that even as the Word of God had the
sovereignty in the heavens, so also might He
have the sovereignty in earth, inasmuch as [He
was] a righteous man, " who did no sin, neither
was there found guile in His mouth ; " ^ and
that He might have the pre-eminence over those
things which are under the earth. He Himself
being made " the first-begotten of the dead ; " '^
and that all things, as I have already said, might
behold their King ; and that the paternal light
might meet with and rest upon the flesh of our
Lord, and come to us from His resplendent
flesh, and that thus man might attain to immor-
tality, having been invested with the paternal
light.

3. I have also largely demonstrated, that
the Word, namely the Son, was always with
the Father ; and that Wisdom also, which is the

' Oen. i. 26.

2 This quotation is taken from the Shepherd of Herntas, book
ii. sim. I.

3 Mai. ii. lo.
* Eph. iv. 6.

5 Matt. xi. 27.
•■ Rev. ill. 7.
' I Pet. ii. 23.
« Col. i. i8.

Spirit, was present with Him, anterior to all
creation. He declares by Solomon : " God by
Wisdom founded the earth, and by understand-
ing hath He established the heaven. By His
knowledge the depths burst forth, and the clouds
dropped down the dew.'"? And again: "The
Lord created me the beginning of His ways in
His work : He set me up from everlasting, in the
beginning, before He made the earth, before
He established the depths, and before the foun-
tains of waters gushed forth ; before the moun-
tains were made strong, and before all the hills,
He brought me forth." '° And again : " When
He prepared the heaven, I was with Him, and
when He established the fountains of the deep ;
when He made the foundations of the earth
strong, I was with Him preparing [them]. I
was He in whom He rejoiced, and throughout all
time I was daily glad before His face, when He
rejoiced at the completion of the world, and
was delighted in the sons of men." "

4. There is therefore one God, who by the
Word and Wisdom created and arranged all
things ; but this is the Creator (Demiurge) who
has granted this world to the human race, and
who, as regards His greatness, is indeed unknown
to all who have been made by Him (for no man
has searched out His height, either among the
ancients who have gone to their rest, or any of
those who are now alive) ; but as regards His
love, He is always known through Him by
whose means He ordained all things. Now this
is His Word, our Lord Jesus Christ, who in the
last times was made a man among men, that He
might join the end to the beginning, that is, man
to God. Wherefore the prophets, receiving the
prophetic gift from the same Word, announced
His advent according to the flesh, by which the
blending and communion of God and man took
place according to the good pleasure of the
Father, the Word of God foretelling from the
beginning that God should be seen by men, and
hold converse with them upon earth, should
confer with them, and should be present with
His own creation, saving it, and becoming capa-
ble of being perceived by it, and freeing us from
the hands of all that hate us, that is, from every
spirit of wickedness ; and causing us to serve
Him in holiness and righteousness all ourdays,'^
in order that man, having embraced the Spirit
of God, might i)ass into the glory of the Father.

5. These things did the prophets set forth in
a prophetical manner ; but they did not, as some
allege, [proclaim] that He who was seen by the
prophets was a different [God], the Father of

• Prov. iii. 19, 20.

>° Prov. viii. 22-25. [This is one of the favourite Messianic quota-
tions of the Fathers, and is considered as the base of the first chapter
of St. John's Gospel.]

" Prov. viii. 27-31.

'* Luke i. 71, 75.

IREN^US AGAINST HERESIES.

489

all being invisible. Yet this is what those [here-
tics] declare, who are altogether ignorant of the
nature of prophecy. For prophecy is a predic-
tion of things future, that is, a setting forth
beforehand of those things which shall be after-
wards. The prophets, then, indicated before-
hand that God should be seen by men ; as the
Lord also says, " Blessed are the pure in heart,
for they shall see God." ' But in respect to
His greatness, and His wonderful glory, " no
man shall see God and live," ^ for the Father is
incomprehensible ; but in regard to His love,
and kindness, and as to His infinite power, even
this He grants to those who love Him, that is,
to see God, which thing the prophets did also
predict. " For those things that are impossible
with men, are possible with God." ^ For man
does not see God by his own powers ; but when
He pleases He is seen by men, by whom He
wills, and when He wills, and as He wills. For
God is powerful in all things, having been seen
at that time indeed, prophetically through the
Spirit, and seen, too, adoptively through the
Son ; and He shall also be seen paternally in
the kingdom of heaven, the Spirit truly prepar-
ing man in the Son-* of God, and the Son lead-
ing him to the Father, while the Father, too,
confers [upon him] incorruption for eternal life,
which comes to every one from the fact of his
seeing God. For as those who see the light are
within the light, and partake of its brilliancy ;
even so, those who see God are in God, and
receive of His splendour. But [His] splendour
vivifies them ; those, therefore, who see God, do
receive life. And for this reason, He, [although]
beyond comprehension, and boundless and in-
visible, rendered Himself visible, and compre-
hensible, and within the capacity of those who
believe, that He might vivify those who receive
and behold Him through faith. s For as His
greatness is past finding out, so also His good-
ness is beyond expression ; by which having been
seen. He bestows life upon those who see Him.
It is not possible to live apart from life, and the
means of life is found in fellowship with God ;
but fellowship with God is to know God, and to
enjoy His goodness.

6. Men therefore shall see God, that they
may live, being made immortal by that sight,
and attaining even unto God ; which, as I have
already said, was declared figuratively by the
prophets, that God should be seen by men who
bear His Spirit [in them], and do always wait
patiently for His coming. As also Moses says
in Deuteronomy, " We shall see in that day that

' Matt. V. 8.

2 Ex. xxxiii. 20.

3 Luke xviii. 27.

* Some read " in filium " instead of " in filio," as above.
5 A part of the original Greek text is preserved here, and has
been foiiowed, as it makes the better sense.

God will talk to man, and he shall live." ^ For
certain of these men used to see the prophetic
Spirit and His active influences poured forth for
all kinds of gifts ; others, again, [beheld] the
advent of the Lord, and that dispensation which
obtained from the beginning, by which He ac-
complished the will of the Father with regard
to things both celestial and terrestrial ; and
others [beheld] paternal glories adapted to the
times, and to those who saw and who heard them
then, and to all who were subsequently to hear
them. Thus, therefore, was God revealed ; for
God the Father is shown forth through all these
[operations], the Spirit indeed working, and the
Son ministering, while the Father was approving,
and man's salvation being accomplished. As
He also declares through Hosea the prophet :
"I," He says, "have multiplied visions, and
have used similitudes by the ministry (/« mani-
bus) of the prophets." 7 But the apostle ex-
pounded this very passage, when he said, " Now
there are diversities of gifts, but the same Spirit ;
and there are differences of ministrations, but
the same Lord ; and there are diversities of
operations, but it is the same God which work-
eth all in all. But the manifestation of the
Spirit is given to every man to profit withal." ^
But as He who worketh all things in all is God,
[as to the points] of what nature and how great
He is, [God] is invisible and indescribable to
all things which have been made by Him, but
He is by no means unknown : for all things
learn through His Word that there is one God
the Father, who contains all things, and who
grants existence to all, as is written in the Gos-
pel : " No man hath seen God at any time,
except the only-begotten Son, who is in the
bosom of the Father ; He has declared [Him.] "9
7. Therefore the Son of the Father declares
[Him] from the beginning, inasmuch as He was
with the Father from the beginning, who did also
show to the human race prophetic visions, and
diversities of gifts, and His own ministrations,
and the glory of the Father, in regular order and
connection, at the fitting time for the benefit
[of mankind]. For where there is a regular
succession, there is also fixedness ; and where
fixedness, there suitability to the period ; and
where suitability, there also utility. And for this
reason did the Word become the dispenser of
the paternal grace for the benefit of men, for
whom He made such great dispensations, reveal-
ing God indeed to men, but presenting man to
God, and preserving at the same time the invisi-
bility of the Father, lest man should at any time
become a despiser of God, and that he should

' Deut. V. 24.
7 Hos. xii. 10.
' I Cor. xii. 4-7.
9 John i. 18.

490

IREN^US AGAINST HERESIES.

always possess something towards which he
might advance ; but, on the other hand, reveal-
ing God to men through many dispensations, lest
man, falling away from God altogether, should
cease to exist. For the glory of God is a living
man ; and the life of man consists in beholding
God. For if the manifestation of God which is
made by means of the creation, affords life to all
living in the earth, much more does that revela-
tion of the Father which comes through the
Word, give life to those who see God.

8. Inasmuch, then, as the Spirit of God
pointed out by the prophets things to come,
forming and adapting us beforehand for the pur-
pose of our being made subject to God, but it
was still a future thing that man, through the
good pleasure of the Holy Spirit, should see
[God], it necessarily behoved those through
whose instrumentality future things were an-
nounced, to see God, whom they intimated as
to be seen by men ; in order that God, and the
Son of God, and the Son, and the Father, should
not only be prophetically announced, but that
He should also be seen by all His members who
are sanctified and instructed in the things of
God, that man might be disciplined beforehand
and previously exercised for a reception into that
glory which shall afterwards be revealed in those
who love God. For the prophets used not to
prophesy in word alone, but in visions also, and
in their mode of life, and in the actions which
they performed, according to the suggestions of
the Spirit. After this invisible manner, therefore,
did they see God, as also Esaias says, " I have
seen with mine eyes the King, the Lord of
hosts," ' pointing out that man should behold
God with his eyes, and hear His voice. In this
manner, therefore, did they also see the Son of
God as a man conversant with men, while they
prophesied what was to happen, saying that He
who was not come as yet was present ; proclaim-
ing also the impassible as subject to suffering,
and declaring that He who was then in heaven
had descended into the dust of death. ^ More-
over, [with regard to] the other arrangements
concerning the summing up that He should
make, some of these they beheld through visions,
others they proclaimed by word, while others
they indicated typically by means of [outward]
action, seeing visibly those things which were to
be seen ; heralding by word of mouth those
which should be heard ; and performing by
actual operation what should take place by ac-
tion ; but [at the same time] announcing all
prophetically. Wherefore also Moses declared
that God was indeed a consuming fire ^ {jgneuni)
to the people that transgressed the law, and

' Isa. vi. 5.
* Ps. xxii. 15.
' Deut. iv. 34.

threatened that God would bring upon them a
day of fire ; but to those who had the fear of
God he said, " The Lord God is merciful and
gracious, and long-suffering, and of great com-
miseration, and true, and keeps justice and
mercy for thousands, forgiving unrighteousness,
and transgressions, and sins."-»

9. And the Word spake to Moses, appearing
before him, "just as any one might speak to his
friend." 5 But Moses desired to see Him openly
who was speaking with him, and was thus ad-
dressed : " Stand in the deep place of the rock,
and with My hand I will cover thee. But when
My splendour shall pass by, then thou shalt see
My back parts, but My face thou shalt not see :
for no man sees My face, and shall live." ^ Two
facts are thus signified : that it is impossible for
man to see God ; and that, through the wisdom
of God, man shall see Him in the last times, in
the depth of a rock, that is, in His coming as a
man. And for this reason did He [the Lord]
confer with him face to face on the top of a
mountain, Elias being also present, as the Gospel
relates,'' He thus making good in the end the
ancient promise.

10. The prophets, therefore, did not openly
behold the actual face of God, but [they saw]
the dispensations and the mysteries through
which man should afterwards see God. As was
also said to Elias : " Thou shalt go forth to-
morrow, and stand in the presence of the Lord ;
and, behold, a wind great and strong, which
shall rend the mountains, and break the rocks
in pieces before the Lord. And the Lord [was]
not in the wind ; and after the wind an earth-
quake, but the Lord [was] not in the earth-
quake ; and after the earthquake a fire, but the
Lord [was] not in the fire ; and after the fire a
scarcely audible voice" {I'ox aum tenuis).^
For by such means was the prophet — very in-
dignant, because of the transgression of the
people and the slaughter of the prophets — both
taught to act in a more gentle manner ; and the
Lord's advent as a man was pointed out, that it
should be subsequent to that law which was given
by Moses, mild and tranquil, in which He would
neither break the bniised reed, nor quench the
smoking flax.*^ The mild and peaceful repose
of His kingdom was indicated likewise. For,
after the wind which rends the mountains, and
after the earthquake, and after the fire, come the
tranquil and peaceful times of His kingdom, in
which the Spirit of God does, in the most gentle
manner, vivify and increase mankind. This, too,
was made still clearer by Ezekiel, that the proph-

* Ex. xxxiv. 6, 7.
5 Num. xii. 8.

* Ex. xxxiii. 20-22.
' Matt. xvii. 3, etc.

' I Kings xix. 11, la.
f Isa. xlii. 3.

IREN^US AGAINST HERESIES.

491

ets saw the dispensations of God in part, but not
actually God Himself. For when this man had
seen the vision ■ of God, and the cherubim, and
their wheels, and when he had recounted the
mystery of the whole of that progression, and
had beheld the likeness of a throne above them,
and upon the throne a likeness as of the figure
of a man, and the things which were upon his
loins as the figure of amber, and what was below
like the sight of fire, and when he set forth all
the rest of the vision of the thrones, lest any one
might happen to think that in those [visions] he
had actually seen God, he added : "This was the
appearance of the likeness of the glory of God."^
II. If, then, neither Moses, nor Elias, nor
Ezekiel, who had all many celestial visions, did
see God ; but if what they did see were simih-
tudes of the splendour of the Lord, and prophe-
cies of things to come ; it is manifest that the
Father is indeed invisible, of whom also the Lord
said, " No man hath seen God at any time." ^
But His Word, as He Himself willed it, and for
the benefit of those who beheld, did show the
Father's brightness, and explained His purposes
(as also the Lord said: '"The only-begotten
God,'' which is in the bosom of the Father, He
hath declared [Him] ; " and He does Himself
also interpret the Word of the Father as being
rich and great) ; not in one figure, nor in one
character, did He appear to chose seeing Him,
but according to the reasons and effects aimed
ftt in His dispensations, as it is written in Daniel.
For at one time He was seen with those who
were around Ananias, Azarias, Misael, as present
with them in the furnace of fire, in the burning,
and preserving them from [the effects of] fire :
" And the appea'-ance of the fourth," it is said,
" was hke to the Son of God." 5 At another
time [He is represented as] " a stone cut out of
the mountain without hands," ^ and as smiting
all temporal kingdoms, and as blowing them
away {i^entilans ea), and as Himself filling all
the earth. Then, too, is this same individual
beheld as the Son of man coming in the clouds
of heaven, and drawing near to the Ancient of
Days, and receiving from Him all power and
glory, and a kingdom. " His dominion," it is
said, "is an everlasting dominion, and His king-
dom shall not perish." 7 John also, the Lord's
disciple, when beholding the sacerdotal and
glorious advent of His kingdom, says in the
Apocalypse : " I turned to see the voice that

» Ezek. i. I.

2 Ezek. ii. i.

3 John i. 18.

* "This text, as quoted a short time ago, indicated 'the only-
begotten Son ; ' but the agreement of the Syriac version induces the
belief that the present reading was that expressed by Irenaeus, and
that the previous quotation has been corrected to suit the Vulgate.
The former reading, however, occurs in book iii. c. xi. 5." — Harvey.

5 Dan. iii. 26.

6 Dan. vii. 13, 14.

7 Dan. vii. 4.

spake with me. And, being turned, I saw seven
golden candlesticks ; and in the midst of the
candlesticks One like unto the Son of man,
clothed with a garment reaching to the feet, and
girt about the paps with a golden girdle ; and
His head and His hairs were white, as white as
wool, and as snow ; and His eyes were as a
flame of fire ; and His feet like unto fine brass,
as if He burned in a furnace. And His voice
[was] as the voice of waters ; and He had in
His right hand seven stars ; and out of His
mouth went a sharp two-edged sword ; and
His countenance was as the sun shining in his
strength." ^ For in these words He sets forth
something of the glory [which He has received]
from His Father, as [where He makes mention
of] the head; something in reference to the
priestly office also, as in the case of the long
garment reaching to the feet. And this was the
reason why Moses vested the high priest after
this fashion. Something also alludes to the end
[of all things], as [where He speaks of] the
fine brass burning in the fire, which denotes
the power of faith, and the continuing instant
in prayer, because of the consuming fire which
is to come at the end of time. But when John
could not endure the sight (for he says, " I fell
at his feet as dead ; " ^ that what was written
might come to pass : " No man sees God, and
shall live " '°), and the Word reviving him, and
reminding him that it was He upon whose bosom
he had leaned at supper, when he put the ques-
tion as to who should betray Him, declared : " I
am the first and the last, and He who liveth, and
was dead, and behold I am alive for evermore,
and have the keys of death and of hell." And
after these things, seeing the same Lord in a
second vision, he says : " For I saw in the midst
of the throne, and of the four living creatures,
and in the midst of the elders, a Lamb standing
as it had been slain, having seven horns, and
seven eyes, which are the seven spirits of God,
sent forth into all the earth." " And again, he
says, speaking of this very same Lamb : " And
behold a white horse ; and He that sat upon
him was called Faithful and True ; and in right-
eousness doth He judge and make war. And
His eyes were as a flame of fire, and on His
head were many crowns ; having a name written,
that no man knoweth but Himself : and He was
girded around with a vesture sprinkled with
blood : and His name is called The Word of
God. And the armies of heaven followed Him
upon white horses, clothed in pure white linen.
And out of His mouth goeth a sharp sword, that
with it He may smite the nations ; and He shall

8 Rev. i. 12.

9 Rev. i. 17.

to Ex. xxxiii. 20.
" Rev. T. 6.

492

IREN^US AGAINST HERESIES.

rule {pascet) them with a rod of iron: and He
treadeth the wine-press of the fierceness of the
wrath of God Almighty. And He hath upon
His vesture and upon His thigh a name written,
King of kings and L<jrd of lords." ' Thus
does the Word of God always preserve the out-
lines, as it were, of things to come, and points
out to men the various forms {species), as it
were, of the dispensations of the Father, teach-
ing us the things pertaining to God.

12. However, it was not by means of visions
alone which were seen, and words which were
proclaimed, but also in actual works, that He
was beheld by the prophets, in order that through
them He might prefigure and show forth future
events beforehand. For this reason did Hosea
the prophet take " a wife of whoredoms," prophe-
sying by means of the action, " that in commit-
ting fornication the earth should fornicate from
the L(JRD," ^ that is, the men who are upon the
earth ; and from men of this stamp it will be
God's good pleasure to take out^ a Church
which shall be sanctified by fellowship with His
Son, just as that woman was sanctified by inter-
course with the prophet. And for this reason,
Paul declares that the " unbelieving wife is sanc-
tified by the believing husband." ^ Then again,
the prophet names his children, " Not having
obtained mercy," and " Not a people," 5 in order
that, as says the apostle, " what was not a people
may become a people ; and she who did not
obtain mercy may obtain mercy. And it shall
come to pass, that in the place where it was
said, This is not a people, there shall they be
called the children of the living God." ^ That
which had been done typically through his ac-
tions by the prophet, the apostle proves to have
been done truly by Christ in the Church. Thus,
too, did Moses also take to wife an Ethiopian
woman, whom he thus made an Israelitish one,
showing by anticipation that the wild olive tree
is grafted into the cultivated olive, and made to
partake of its fatness. For as He who was born
Christ according to the flesh, had indeed to be
sought after by the people in order to be slain,
but was to be set free in Egypt, that is, among
the Cientiles, to sanctify those who were there in
a state of infancy, from whom also He perfected
His Church in that place (for F.gypt was Gentile
from the beginning, as was Ethiopia also) ; for
this reason, by means of the marriage of Moses,
was shown forth the marriage of the Word ; ^

' Rev. xix. 11-17.

* Hos. i. 2, ^.
3 Acts XV. 14.

* z Cor. vit. 14. [But Hosea himself says (xii. lo), "I have
used similitudes; " and this history may be fairly referred to prophetic
vision. Dr. Pusey, in his Minor Prophets, in ioc, argues against
this view, however; and his reasons deserve consideration.]

5 Hos. i. 6-9.

* Rom. ix. 25, 26.

' The text is here uncertain; and while the general meaning of
the sentence is plain, its syntax is confused and obscure.

and by means of the Ethiopian bride, the Church
taken from among the Gentiles was made mani-
fest ; and those who do detract from, accuse,
and deride it, shall not be pure. For they shall
be full of leprosy, and expelled from the camp
of the righteous. Thus also did Rahab the har-
lot, while condemning herself, inasmuch as she
was a Gentile, guilty of all sins, nevertheless
receive the three spies,*^ who were spying out all
the land, and hid them at her home ; [which
three were] doubtless [a type of] the Father
and the Son, together with the Holy Spirit.
And when the entire city in which she lived
fell to ruins at the sounding of the seven trum-
pets, Rahab the harlot was preserved, when all
was over \_in ultimis\ together with all her
house, through faith of the scarlet sign ; as the
Lord also declared to those who did not receive
His advent, — the Pharisees, no doubt, nullify
the sign of the scarlet thread, which meant the
passover, and the redemption and exodus of
the people from Egypt, — when He said, " The
publicans and the harlots go into the kingdom
of heaven before you." ^

CHAP. XXI. ABR.'^H.^m'S faith WAS IDENTICAL

WITH OURS ; this faith was PREFIGURED BY
THE WORDS AND ACTIONS OF THE OLD PATRI-
ARCHS.

1. But that our faith was also prefigured in
Abraham, and that he was the patriarch of our
faith, and, as it were, the prophet of it, the apostle
has very fully taught, when he says in the Epistle
to the Galatians : " He therefore that ministereth
to you the Spirit, and worketh miracles among
you, [doeth he it] by the works of the law, or by
the hearing of faith ? Even as Abraham believed
God, and it was accounted unto him for righteous-
ness. Know ye therefore, that they which are
of faith, the same are the children of Abraham.
But the Scripture, foreseeing that God would
justify the heathen through faith, announced be-
forehand unto Abraham, that in him all nations
should be blessed. So then they which be of
faith shall be blessed with faithful Abraham." '°
For which [reasons the apostle] declared that
this man was not only the prophet of faith, but
also the father of those who from among the
Gentiles believe in Jesus Christ, because his faith
and ours are one and the same : for he believed
in things future, as if they were already accom-
plished, because of the promise of God ; and in
like manner do we also, because of the promise
of God, behold through faith that inheritance
[laid up for us] in the [future] kingdom.

2. The history of Isaac, too, is not without a

* Irenxus seems here to have written " three " for " two " from a
lapse of memory.
9 Matt. xxi. 31.
'° Gal. iii. 5-9; Gen. xii. 3.

IREN^US AGAINST HERESIES.

493

symbolical character. For in the Epistle to the
Romans, the apostle declares : " Moreover, when
Rebecca had conceived by one, even by our
father Isaac," she received answer ' from the
Word, " that the purpose of God according to
election might stand, not of works, but of Him
that calleth, it was said unto her. Two nations
are in thy womb, and two manner of people are
in thy body ; and the one people shall over-
come the other, and the elder shall serve the
younger." ^ From which it is evident, that not
only [were there] prophecies of the patriarchs,
but also that the children brought forth by Re-
becca were a prediction of the two nations ; and
that the one should be indeed the greater, but
the other the less ; that the one also should be
under bondage, but the other free ; but [that
both should be] of one and the same father.
Our God, one and the same, is also their God,
who knows hidden things, who knoweth all things
before they can come to pass ; and for this
reason has He said, " Jacob have I loved, but
Esau have I hated." ^

3. If any one, again, will look into Jacob's
actions, he shall find them not destitute of mean-
ing, but full of import with regard to the dis-
pensations. Thus, in the first place, at his birth,
since he laidhold on his brother's heel,'* he was
called Jacob, that is, the supplanter — one who
holds, but is not held ; binding the feet, but not
being bound ; striving and conquering ; grasping
in his hand his adversary's heel, that is, victory.
For to this end was the Lord born, the type of
whose birth he set forth beforehand, of whom
also John says in the Apocalypse : " He went
forth conquering, that He should conquer." s In
the next place, [Jacob] received the rights of the
first-born, when his brother looked on them with
contempt ; even as also the younger nation re-
ceived Him, Christ, the first-begotten, when the
elder nation rejected Him, saying, " We have no
king but Csesar." ^ But in Christ every blessing
[is summed up], and therefore the latter people
has snatched away the blessings of the former
from the Father, just as Jacob took away the
blessing of this Esau. For which cause his
brother suffered the plots and persecutions of a
brother, just as the Church suffers this self-same
thing from the Jews. In a foreign country were
the twelve tribes bom, the race of Israel, inas-
much as Christ was also, in a strange country, to
generate the twelve-pillared foundation of the
Church. Various coloured sheep were allotted to
this Jacob as his wages ; and the wages of Christ
are human beings, who from various and diverse

' Massuet would cancel these words.
^ Rom. ix. 10-13; Gen. xxv. 23.
3 Rom. ix. 13; Mai. i. 2.
* Gen. xxv. 26.
5 Rev. vi. 2.
*■ John xix. 15.

nations come together into one cohort of faith,
as the Father promised Him, saying, " Ask of
Me, and I will give Thee the heathen for Thine
inheritance, the uttermost parts of the earth for
Thy possession." ? And as from the multitude
of his sons the prophets of the Lord [afterwards]
arose, there was every necessity that Jacob should
beget sons from the two sisters, even as Christ did
from the two laws of one and the same Father ;
and in like manner also from the handmaids, in-
dicating that Christ should raise up sons of God,
both from freemen and from slaves after the flesh,
bestowing upon all, in the same manner, the gift
of the Spirit, who vivifies us.** But he (Jacob)
did all things for the sake of the younger, she who
had the handsome eyes,^ Rachel, who prefigured
the Church, for which Christ endured patiently ;
who at that time, indeed, by means of His patri-
archs and prophets, was prefiguring and declaring
beforehand future things, fulfilling His part by
anticipation in the dispensations of God, and
accustoming His inheritance to obey God, and to
pass through the world as in a state of pilgrimage,
to follow His word, and to indicate beforehand
things to come. For with God there is nothing
without purpose or due signification.

CHAP. XXII. — CHRIST DID NOT COME FOR THE SAKE
OF THE MEN OF ONE AGE ONLY, BUT FOR ALL
V^^HO, LIVING RIGHTEOUSLY AND PIOUSLY, HAD
BELIEVED UPON HIM ; AND FOR THOSE, TOO,
WHO SHALL BELIEVE.

I. Now in the last days, when the fulness of
the time of liberty had arrived, the Word Him-
self did by Himself " wash away the filth of the
daughters of Zion," '° when He washed the dis-
ciples' feet with His own hands." For this is
the end of the human race inheriting God ; that
as in the beginning, by means of our first [par-
ents], we were all brought into bondage, by
being made subject to death ; so at last, by
means of the New Man, all who from the begin-
ning [were His] disciples, having been cleansed
and washed from things pertaining to death,
should come to the life of God. For He who
washed the feet of the disciples sanctified th.>
entire body, and rendered it clean. For this
reason, too. He administered food to them in a
recumbent posture, indicating that those who
were lying in the earth were they to whom He
came to impart life. As Jeremiah declares,
" The holy Lord remembered His dead Israel,
who slept in the land of sepulture ; and He
descended to them to make known to them His

7 Ps. ii. 8.

8 The text of this sentence is in great confusion, and we can give
only a doubtful translation.

9 [Leah's eyes were lueak, according to the LXX. ; and Irenaeut
infers that Rachel's were " beautiful exceedingly." Canticles, i. 15.]

'° Isa. iv. 4.
'• John xiii. 5.

494

IREN^US AGAINST HERESIES.

salvation, that they might be saved." ' For this
reason also were the eyes of the disciples
weighed down when Christ's passion was ap-
proaching ; and when, in the first instance, the
Lord found them sleeping, He let it pass, —
thus indicating the patience of God in regard
to the state of slumber in which men lay ; but
coming the second time, He aroused them, and
made them stand up, in token that His passion
is the arousing of His sleeping disciples, on
whose account " He also descended into the
lower parts of the earth," ^ to behold with His
eyes the state of those who were resting from
their labours,^ in reference to whom He did also
declare to the disciples : " Many prophets and
righteous men have desired to see and hear
what ye do see and hear." ■♦

2. For it was not merely for those who be-
lieved on Him in the time of Tiberius Caesar
that Christ came, nor did the Father exercise
His providence for the men only who are now
alive, but for all men altogether, who from the
beginning, according to their capacity, in their
generation have both feared and loved God, and
practised justice and piety towards their neigh-
bours, and have earnestly desired to see Christ,
and to hear His voice. Wherefore He shall, at
His second coming, first rouse from their sleep
all persons of this description, and shall raise
them up, as well as the rest who shall be judged,
i^nd give them a place in His kingdom. For it
s truly " one God who " directed the patriarchs
towards His dispensations, and " has justified
the circumcision by faith, and the uncircum-
cision through faith." 5 For as in the first we
were prefigured, so, on the other hand, are they
represented in us, that is, in the Church, and
receive the recompense for those things which
they accomplished.

CHAP. XXIII. THE PATRIARCHS AND PROPHETS,

BY POINTING OUT THE ADVENT OF CHRIST, FORTI-
FIED THEREBY, AS IT WERE, THE WAY OF POS-
TERITY TO THE FAITH OF CHRIST ; AND SO THE
LABOURS OF THE APO.STLES WERE LESSENED,
INASMUCH AS THEY GATHKRED IN THE FRUITS
OF THE LABOURS OF OTHERS.

I. For which reason the Lord declared to the
disciples : " Behold, I say unto you. Lift up your
eyes, and look upon the districts (regiones), for
they are white [already] to harvest. For the
harvest-man receiveth wages, and gathereth fruit
unto life eternal, that both he that soweth and
he that reapeth may rejoice together. For in
this is the saying true, that one soweth and an-

' This spurious quotation has been irtroduced before. See book
iii. 2o, 4.

' Eph. iv. 9.

3 So Harvey understands the obscure Latin text, " id quod erat
inoperatum conditionis."

♦ Matt, xiii 17.

5 Rom. iii. 30.

Other reapeth. For I have sent you forward to
reap that whereon ye bestowed no labour ; other
men have laboured, and ye have entered into
their labours." ^ Who, then, are they that have
laboured, and have helped forward the dispensa-
tions of God ? It is clear that they are the patri-
archs and prophets, who even prefigured our faith,
and disseminated through the earth the advent
of the Son of God, who and what He should be :
so that posterity, possessing the fear of God,
might easily accept the advent of Christ, having
been instructed by the prophets. And for this
reason it was, that when Joseph became aware
that Mary was with child, and was minded to put
her away privily, the angel said to him in sleep :
" Fear not to take to thee Mary thy wife ; for that
which is conceived in her is of the Holy Ghost.
For she shall bring forth a son, and thou shalt call
His name Jesus ; for He shall save His people
from their sins." ^ And exhorting him [to this],
he added : " Now all this has been done, that it
might be fulfilled which was spoken from the
Lord by the prophet, saying, Behold, a virgin
shall be with child, and shall bring forth a son,
and His name shall be called Emmanuel ; " thus
influencing him by the words of the prophet,
and warding off blame from Mary, pointing out
that it was she who was the virgin mentioned
by Isaiah beforehand, who should give birth to
Emmanuel. Wherefore, when Joseph was con-
vinced beyond all doubt, he both did take Mary,
and joyfully yielded obedience in regard to all
the rest of the education of Christ, undertaking
a journey into Egypt and back again, and then a
removal to Nazareth. [For this reason,] those
who knew not the Scriptures nor the promise of
God, nor the dispensation of Christ, at last called
him the father of the child. For this reason,
too, did the Lord Himself read at Capernaum
the prophecies of Isaiah : ** " The Spirit of the
Lord is upon Me, because He hath anointed
Me ; to preach the Gospel to the poor hath He
sent Me, to heal the broken-hearted, to preach
deliverance to the captives, and sight to the
blind."'' At the saine time, showing that it was
He Himself who had been foretold by Esaias the
prophet. He said to them : " This day is this
Scrii^ture fulfilled ja your ears."

2. For this reason, also, Philip, when he had
discovered the eunuch of the Ethiopians' queen
reading these words which had been written :
" He was led as a sheep to the slaughter ; and
as a lamb is dumb before the shearer, so He
opened not His mouth : in His humiliation His
judgment was taken away ; " '° and all the rest
which the prophet proceeded to relate in regard

* John iv. 35, e»»:,

7 Matt. i. 20, e**,.

8 Luke iv. 18

9 Isa. Ixi. I.

'° Acts viii. 27 Isa. liii. 7.

IREN^US AGAINST HERESIES.

495

to His passion and His coming in the flesh, and
how He was dishonoured by those who did not
believe Him ; easily persuaded him to believe
on Him, that He was Christ Jesus, who was cruci-
fied under Pontius Pilate, and suffered whatsoever
the prophet had predicted, and that He was
the Son of God, who gives eternal life to men.
And immediately when [Philip] had baptized
him, he departed from him. For nothing else
[but baptism] was wanting to him who had been
already instructed by the prophets : he was not
Ignorant of God the Father, nor of the rules as
to the [proper] manner of life, but was merely
ignorant of the advent of the Son of God, which,
when he had become acquainted with, in a short
space of time, he went on his way rejoicing,
to be the herald in Ethiopia of Christ's advent.
Therefore Philip had no great labour to go
through with regard to this man, because he was
already prepared in the fear of God by the
prophets. For this reason, too, did the apostles,
collecting the sheep which had perished of the
house of Israel, and discoursing to them from the
Scriptures, prove that this crucified Jesus was
the Christ, the Son of the living God ; and they
persuaded a great multitude, who, however,
[already] possessed the fear of God. And there
were, in one day, baptized three, and four, and
five thousand men.'

CHAP. XXIV. — THE CONVERSION OF THE GENTILES
WAS MORE DIFFICULT THAN THAT OF THE JEWS ;
THE LABOURS OF THOSE APOSTLES, THEREFORE,
WHO ENGAGED IN THE FORMER TASK, WERE
GREATER THAN THOSE WHO UNDERTOOK THE
LATTER.

I. Wherefore also Paul, since he was the apos-
tle of the Gentiles, says, " I laboured more than
they all."^ For the instruction of the former,
j_viz., the Jews,] was an easy task, because they
<ould allege proofs from the Scriptures, and be-
'_ause they, who were in the habit of hearing
Moses and the prophets, did also readily receive
the First-begotten of the dead, and the Prince
of the life of God, — Him who, by the spreading
forth of hands, did destroy Amalek, and vivify
man from the wound of the serpent, by means
of faith which was [exercised] towards Him.
As I have pointed out in the preceding book, the
apostle did, in the first place, instruct the Gen-
tiles to depart from the superstition of idols, and
to worship one God, the Creator of heaven and
earth, and the Framer of the whole creation ;
and that His Son was His Word, by whom He
founded all things ; and that He, in the last times,
was made a man among men ; that He re-formed
the human race, but destroyed and conquered
the enemy of man, and gave to His handiwork

' Acts ii. 41, iv. 4.
* I Cor. XV. 10.

victory against the adversary. But although they
who were of the circumcision still did not obey
the words of God, for they were despisers, yet
they were previously instructed not to commit
adultery, nor fornication, nor theft, nor fraud,;
and that whatsoever things are done to our neigh-
bours' prejudice, were evil, and detested by God.
Wherefore also they did readily agree to abstain
from these things, because they had been thus
instructed.

2. But they were bound to teach the Gentiles
also this very thing, that works of such a nature
were wicked, prejudicial, and useless, and de-
structive to those who engaged in them. Where-
fore he who had received the apostolate to
the Gentiles, 3 did labour more than those who
preached the Son of God among them of the
circumcision. For they were assisted by the
Scriptures, which the Lord confirmed and ful-
filled, in coming such as He had been announced ;
but here, [in the case of the Gentiles,] there was
a certain foreign erudition, and a new doctrine
[to be received, namely], that the gods of the
nations not only were no gods at all, but even
the idols of demons ; and that there is one God,
who is " above all principality, and dominion,
and power, and every name which is named ;" *
and that His Word, invisible by nature, was
made palpable and visible among men, and
did descend " to death, even the death of the
cross ; " 5 also, that they who believe in Him shall
be incorruptible and not subject to suffering, and
shall receive the kingdom of heaven. These
things, too, were preached to the Gentiles by
word, without [the aid of] the Scriptures : where-
fore, also, they who preached among the Gen-
tiles underwent greater labour. But, on the
other hand, the faith of the Gentiles is proved
to be of a more noble description, since they
followed the word of God without the instruction
[derived] from the [sacred] writings {sine in-
structione literaruni).

CHAP. XXV. BOTH COVENANTS WERE PREFIGURED

IN ABRAHAM, AND IN THE LABOUR OF TAMAR J
THERE WAS, HOWEVER, BUT ONE AND THE
SAME GOD TO EACH COVEN.\NT.

I. For thus it had behoved the sons of Abra-
ham [to be], whom God has raised up to him
from the stones,^ and caused to take a place
beside him who was made the chief and the
forerunner of our faith (who did also receive the
covenant of circumcision, after that justification
by faith which had pertained to him, when he
was yet in uncircumcision, so that in him both
covenants might be prefigured, that he might be

3 [A clear note of recognition on the part of our author, that St
Paul's mission was world-wide, while St. Peter's was limited.]

* Eph. i. 21.
5 Phil. ii. 8.

* Matt. iii. 9.

496

IREN^US AGAINST HERESIES.

the father of all who follow the Word of God,
and who sustain a life of pilgrimage in this world,
that is, of those who from among the circumcis-
ion and of those from among the uncircumcision
are faithful, even as also " Christ ' is the chief
comer-stone," sustaining all things) ; and He
gathered into the one faith of Abraham those
who, from either covenant, are eligible for God's
building. But this faith which is in uncircum-
cision, as connecting the end with the beginning,
has been made [both] the first and the last.
For, as I have shown, it existed in Abraham
antecedently to circumcision, as it also did in the
rest of the righteous who pleased God : and in
these last times, it again sprang up among man-
kind through the coming of the Lord. But cir-
cumcision and the law of works occupied the
intervening period.^

2. This fact is indeed set forth by many other
[occurrences], but typically by [the history of]
Thamar, Judah's daughter-in-law.^ For when
she had conceived twins, one of them put forth
his hand first ; and as the midwife supposed that
he was the first-born, she bound a scarlet token
on his hand. But after this had been done, and
he had drawn back his hand, his brother Phares
came forth the first ; then, after him, Zara, upon
whom was the scarlet line, [was born] the
second : the Scripture clearly pointing out that
people which possessed the scarlet sign, that is,
faith in a state of circumcision, which was shown
beforehand, indeed, in the patriarchs first ; but
after that withdrawn, that his brother might be
born ; and also, in like manner, him who was the
elder, as being born in the second place, [him]
who was distinguished by the scarlet token,
which was [fastened] on him, that is, the passion
of the Just One, which was prefigured from the
beginning in Abel, and described by the proph-
ets, but perfected in the last times in the Son of
God.

3. For it was requisite that certain facts should
be announced beforehand by the fathers in a
paternal manner, and others prefigured by the
prophets in a legal one, but others, described
after the form of Christ, by those who have re-
ceived the adoption ; while in one God are all
things shown forth. For although Abraham was
one, he did in himself prefigure the two cov-
enants, in which some indeed have sown, while
others have reaped ; for it is said, " In this is the
saying true, that it is one ' people ' who sows, but
snother who shall reap ; " ^ but it is one God

■ Eph. ii. 20.

^ [Note, the Gentile Church was the old religion and was Catholic;
.n Christ it became Catholic again: the Mosaic system was a paren-
thetical thing of fifteen hundred years only. Such is the luminous
and cl.Trifying scheme of Irenaeus, expounding St. Paul (Gal. iii. 14-20).
Inferences: (i) They who speak as if the Mosaic system covered the
whole Old TfstiimeiitAATV.cn the divine counsels. (2) The God of
Scripture was never the God of the Jews only.]

^ Gen. xxxviii. 28, etc.

* John iv. 37.

who bestows things suitable upon both — seed
to the sower, but bread for the reaper to eat.
Just as it is one that planteth, and another who
watereth, but one God who giveth the increase.s
For the patriarchs and prophets sowed the word
[concerning] Christ, but the Church reaped,
that is, received the fruit. For this reason, too,
do these very men (the prophets) also pray to
have a dwelling-place in it, as Jeremiah says,
" Who will give me in the desert the last dwell-
ing-place?"^ in order that both the sower and
the reaper may rejoice together in the kingdom
of Christ, who is present with all those who
were from the beginning approved by God, who
granted them His Word to be present with them.7

CHAP. XXVI. THE TREASURE HID IX THE SCRIP-
TURES IS CHRIST ; THE TRUE EXPOSITION OF THE
SCRIPTURES IS TO BE FOUND IN THE CHURCH
ALONE.

I. If any one, therefore, reads the Scriptures
with attention, he will find in them an account
of Christ, and a foreshadowing of the new call-
ing iz'oca/ionis). For Christ is the treasure
which was hid in the field,** that is, in this world
(for " the field is the world " 9) ; but the treasure
hid in the Scriptures is Christ, since He was
pointed out by means of types and parables.
Hence His human nature could not '° be under-
stood, prior to the consummation of those things
which had been predicted, that is, the advent of
Christ. And therefore it was said to Daniel the
prophet : " Shut up the words, and seal the
book even to the time of consummation, until
many learn, and knowledge be completed. For
at that time, when the dispersion shall be ac-
complished, they shall know all these things." '■
But Jeremiah also says, " In the last days they
shall understand these things." '^ For every
prophecy, before its fulfilment, is to men [full
of] enigmas and ambiguities. But when the
time has arrived, and the prediction has come
to pass, then the prophecies have a clear and
certain exposition. And for this reason, indeed,
when at this present time the law is read to the
Jews, it is like a fable ; for they do not possess
the explanation of all things i)ertaining to the
advent of the Son of God, which took place in
human nature ; but when it is read by the Chris-
tians, it is a treasure, hid indeed in a field, but
brought to light by the cross of Christ, and

s I Cor. iii. 7.

6 Jer. ix. 2. [A " retnote dwelling-place " rather {aiiy6ttx,v
i<r\a.Tov according to LXX.) to square with the argument.]

' [The touching words which conclude the former paragraph arc
illustrated by the noble sentence which begins this paragraph. The
childlike spirit of these Fathers recognises Christ everywhere, in the
Old Testament, prefigured by countless images and tokens in pater-
nal and legal (ceremonial) forms.]
' Matt. xiii. 44.
9 Matt. xiii. 38.

'° Harvey cancels " non," and reads the sentence interrogatively
" Dan. xii. 4, 7.
'^ Jer. xxiii. 20.

IREN^US AGAINST HERESIES.

497

explained, both enriching the understanding of
men, and showing forth the wisdom of God,
and declaring His dispensations with regard to
man, and forming the kingdom of Christ before-
hand, and preaching by anticipation the inher-
itance of the holy Jerusalem, and proclaiming
beforehand that the man who loves God shall
arrive at such excellency as even to see God,
and hear His word, and from the hearing of His
discourse be glorified to such an extent, that
others cannot behold the glory of his counte-
nance, as was said by Daniel : " Those who do
understand, shall shine as the brightness of the
firmament, and many of the righteous ' as the
stars for ever and ever." ^ Thus, then, I have
shown it to be,^ if any one read the Scriptures.
For thus it was that the Lord discoursed with
the disciples after His resurrection from the
dead, proving to them from the Scriptures them-
selves " that Christ must suffer, and enter into
His glory, and that remission of sins should be
preached in His name throughout all the world." •*
And the disciple will be perfected, and [ren-
dered] like the householder, "who bringeth
forth from his treasure things new and old." 5

2. Wherefore it is incumbent to obey the
presbyters who are in the Church, — those who,
as I have shown, possess the succession from the
apostles ; those who, together with the succession
of the episcopate, have received the certain gift
of truth, according to the good pleasure of the
Father. But [it is also incumbent] to hold in
suspicion others who depart from the primitive
succession, and assemble themselves together in
any place whatsoever, [looking upon them]
either as heretics of perverse minds, or as schis-
matics puffed up and self- pleasing, or again as
hypocrites, acting thus for the sake of lucre and
vainglory. For all these have fallen from the
truth. And the heretics, indeed, who bring
strange fire to the altar of God — namely, strange
doctrines — shall be burned up by the fire from
heaven, as were Nadab and Abiud.^ But such
as rise up in opposition to the truth, and exhort
others against the Church of God, [shall] re-
main among those in hell {apiid inferos), being
swallowed up by an earthquake, even as those
who were with Chore, Dathan, and Abiron.^

1 The Latin is " a multis justis," corresponding to the Greek
version of the Hebrew text. If the translation be supposed as corre-
sponding to the Hebrew comparative, the English equivalent will be,
" and above (more than) many righteous."

2 Dan. xii. 3.

3 The text and punctuation are here in great uncertainty, and
very different views of both are taken by the editors.

< Luke xxiv. 26, 47. [The walk to Emmaus is the fountain-head
,-f Scriptural exposition, and the forty days (Acts i. 3) is the river
that came forth like that which went out of Eklen. Ecclesiasticus

iv- 31-] . . . .

S Matt. xiii. 52. [I must express my delight in the great principle
of exposition here unfoided. The Old Scriptures are a night-bound
wilderness, till Christ rises and illuminates them, glorifying alike hill
and dale, and, as this author supposes, every shrub and flower, also,
making the smallest leaf with its dewdrops glitter like the rainbow.]

^ Lev. X. I, 2.

' Num. xvi. 33.

But those who cleave asunder, and separate the
unity of the Church, [shall] receive from God
the same punishment as Jeroboam did.**

3. Those, however, who are believed to be
presbyters by many, but serve their own lusts,
and do not place the fear of God supreme in
their hearts, but conduct themselves with con-
tempt towards others, and are puffed up with
the pride of holding the chief seat, and work
evil deeds in secret, saying, " No man sees us,"
shall be convicted by the Word, who does not
judge after outward appearance {secundum glo-
ria fn), nor looks upon the countenance, but the
heart ; and they shall hear those words, to be
found in Daniel the prophet : " O thou seed of
Canaan, and not of Judah, beauty hath deceived
thee, and lust perverted thy heart. ^ Thou that
art waxen old in wicked days, now thy sins
which thou hast committed aforetime are come
to light; for thou hast pronounced false judg^
ments, and hast been accustomed to condemn
the innocent, and to let the guilty go free, albeit
the Lord saith. The innocent and the righteous
shalt thou not slay." '° Of whom also did the
Lord say : " But if the evil servant shall say in
his heart. My lord delayeth his coming, and shall
begin to smite the man-servants and maidens,
and to eat and drink and be drunken ; the lord
of that servant shall come in a day that he
looketh not for him, and in an hour that he is
not aware of, and shall cut him asunder, and ap-
point him his portion with the unbelievers." "

4. From all such persons, therefore, it be-
hoves us to keep aloof, but to adhere to those
who, as I have already observed, do hold the
doctrine of the apostles, and who, together with
the order of priesthood {presbyterii ordifie),
display sound speech and blameless conduct for
the confirmation and correction of others.'^ In
this way, Moses, to whom such a leadership was
entrusted, relying on a good conscience, cleared
himself before God, saying, " I have not in cov-
etousness taken anything belonging to one of
these men, nor have I done evil to one of them." '^
In this way, too, Samuel, who judged the people
so many years, and bore rule over Israel without
any pride, in the end cleared himself, saying, " I
have walked before you from my childhood even
unto this day : answer me in the sight of God,
and before His anointed ( Christi ejus) ; whose
ox or whose ass of yours have I taken, or over
whom have I tyrannized, or whom have I op-
pressed ? or if I have received from the hand of
any a bribe or [so much as] a shoe, speak out

8 I Kings xiv. 10.

9 Hist. Sus. ver. 56.

•0 Ibid. ver. 52, etc: Ex. xxifi. 7.
" Matt. xxiv. 48, etc.; Luke xii. 45.

12 [Contrast this spirit of a primitive Father, with the state ol
things which Wiclif rose up to purify, five hundred years ago.l
*3 Num. xvi. 15.

498

IREN^US AGAINST HERESIES.

against me, and I will restore it to you." ' And
when the people had said to him, " Thou hast
not tyrannized, neither hast thou oppressed us,
neither hast thou taken ought of any man's hand,"
he called the Lord to witness, saying, " The Lord
is witness, and His Anointed is witness this day,
that ye have not found ought in my hand. And
they said to him, He is witness." In this strain
also the Apostle Paul, inasmuch as he had a
good conscience, said to the Corinthians : " For
we are not as many, who corrupt the Word of
God : but as of sincerity, but as of God, in the
sight of God speak we in Christ ; " ^ " We have
injured no man, corrupted no man, circumvented
no man." ^

5. Such presbyters does the Church nourish,
of whom also the prophet says : " I will give thy
rulers in peace, and thy bishops in righteous-
ness." * Of whom also did the Lord declare,
"Who then shall be a faithful steward {actor),
good and wise, whom the Lord sets over His
household, to give them their meat in due sea-
son? Blessed is that servant whom his Lord,
when He cometh, shall find so doing." s Paul
then, teaching us where one may find such, says,
" God hath placed in the Church, first, apostles ;
secondly, prophets ; thirdly, teachers." ^ Where,
therefore, the gifts of the Lord have been placed,
there it behoves us to learn the truth, [namely,]
from those who possess that succession of the
Church which is from the apostles,^ and among
whom exists that which is sound and blameless
in conduct, as well as that which is unadulterated
and incorrupt in speech. For these also pre-
serve this faith of ours in one God who created
all things ; and they increase that love [which
we have] for the Son of God, who accomplished
such marvellous dispensations for our sake : and
they expound the Scriptures to us without dan-
ger, neither blaspheming God, nor dishonouring
the patriarchs, nor despising the prophets.

CHAP. XXVII. — THE SINS OF THE MEN OF OLD
TIME, WHICH INCURRED THE DISPLEASURE OF
GOD, WERE, RV HIS PROVIDENCE, COMMITTED
TO WRITING, THAT WE MIGHT DERIVE INSTRUC-
TION THEREBY, AND NOT BE FILLED WITH PRIDE.
WE MUST NOT, THEREFORE, INFER THAT THERE
WAS ANOTHER GOD THAN HE WHOM CHRIST
preached; we should rather fear, LEST
THE ONE AND THE SAME GOD WHO INFLICTED
PUNISHMENT ON THE ANCIENTS, SHOULD BRING
DOWN HEAVIER UPON US.

I. As I have heard from a certain presby-

' I Sam. xii. 3.

* 2 Cor. ii. 17.

' 2 Cor. vii. 2.

' Isa. Ix. 17.

' Matt. XXIV. 45, 46.

' I Cor. xii. 28.

' [Note the limitation; not the succession only, but with it (i)
pure morality and holiness and (2) unadulteratecf testimony. No
catholicity apart from th«se.]

ter,*' who had heard it from those who had seen
the apostles, and from those who had been their
disciples, the punishment [declared] in Scripture
was sufficient for the ancients in regard to what
they did without the Spirit's guidance. P'or as
God is no respecter of persons. He inflicted a
proper punishment on deeds displeasing to Him.
As in the case of David,'' when he suffered per-
secution from Saul for righteousness' sake, and
fled from King Saul, and would not avenge
himself of his enemy, he both sung the advent
of Christ, and instructed the nations in wisdom,
and did everything after the Spirit's guidance,
and pleased God. But when his lust prompted
him to take Bathsheba, the wife of Uriah, the
Scripture said concerning him, " Now, the thing
{ser?jio) which David had done appeared wicked
in the eyes of the Lord ; " '° and Nathan the
prophet is sent to him, pointing out to him his
crime, in order that he, passing sentence upon
and condemning himself, might obtain mercy and
forgiveness from Christ : " And [Nathan] said
to him, There were two men in one city ; the
one rich, and the other poor. The rich man
had exceeding many flocks and herds ; but the
poor man had nothing, save one little ewe-lamb,
which he possessed, and nourished up ; and it
had been with him and with his children to-
gether : it did eat of his own bread, and drank
of his cup, and was to him as a daughter. And
there came a guest unto the rich man ; and he
spared to take of the flock of his own ewe-lambs,
and from the herds of his own oxen, to entertain
the guest ; but he took the ewe-lamb of the poor
man, and set it before the man that had come
unto him. And David's anger was greatly kin-
dled against the man ; and he said to Nathan,
As the Lord liveth, the man that hath done this
thing sha'l surely die {filius jnoriis est) : and he
shall restore the lamb fourfold, because he hath
done this thing, and because he had no pity for
the poor man. And Nathan said unto him, Thou
art the man who hast done this." " And then
he proceeds with the rest [of the narrative],
upbraiding him, and recounting God's benefits
towards him, and [showing him] how much his
conduct had displeased the Lord. For [he de-
clared] that works of this nature were not pleas-
ing to God, but that great wrath was suspended
over his house. David, however, was struck with
remorse on hearing this, and exclaimed, " I have
sinned against the Lord ; " and he sung a peni-
tential psalm, waiting for the coming of the Lord,
who washes and makes clean the man who had

8 Polycarp, Papias, Pothinus, and others, have been suggested as

frobably here referred to, but the point is involved in utter uncertainty.
Surely this testimony is a precious intimation of the apostle's mean-
ing (Rom. ii. 12-16), and the whole chapter is radiant with the piw«
of the Gospel.]

9 I Sam. xviii.
■° 2 Sam. xi. 27.

" 2 Sam. xii. i,etc

IREN.EUS AGAINST HERESIES.

499

been fast bound with [the chain of] sin. In Hke
manner it was with regard to Solomon, while he
continued to judge uprightly, and to declare the
wisdom of God, and built the temple as the type
of truth, and set forth the glories of God, and
announced the peace about to come upon the
nations, and prefigured the kingdom of Christ,
and spake three thousand parables about the
Lord's advent, and five thousand songs, singing
praise to God, and expounded the wisdom of
God in creation, [discoursing] as to the nature
of every tree, every herb, and of all fowls, quad-
rupeds, and fishes ; and he said, " Will God,
whom the heavens cannot contain, really dwell
with men upon the earth?'" And he pleased
God, and was the admiration of all ; and all kings
of the earth sought an interview with him {jjuce-
rebant faciem ejus) that they might hear the
wisdom which God had conferred upon him.^
The queen of the south, too, came to him from
the ends of the earth, to ascertain the wisdom
that was in him : ^ she whom the Lord also re-
ferred to as one who should rise up in the judg-
ment with the nations of those men who do hear
His words, and do not believe in Him, and
should condemn them, inasmuch as she submitted
herself to the wisdom announced by the servant
of God, while these men despised that wisdom
which proceeded directly from the Son of God.
For Solomon was a servant, but Christ is indeed
the Son of God, and the Lord of Solomon.
While, therefore, he served God without blame,
and ministered to His dispensations, then was
he glorified : but when he took wives from all
nations, and permitted them to set up idols in
Israel, the Scripture spake thus concerning him :
" And King Solomon was a lover of women, and
he took to himself foreign women ; and it came
to pass, when Solomon was old, his heart was not
perfect with the Lord his God. And the foreign
women turned away his heart after strange gods.
And Solomon did evil in the sight of the Lord :
he did not walk after the Lord, as did David his
father. And the Lord was angry with Solomon ;
for his heart was not perfect with the Lord, as
was the heart of David his father." * The Scrip-
ture has thus sufficiently reproved him, as the
presbyter remarked, in order that no flesh may
glory in the sight of the Lord.

2. It was for this reason, too, that the Lord
descended into the regions beneath the earth,
preaching His advent there also, and [declaring]
the remission of sins received by those who be-
lieve in Him.5 Now all those believed in Him
who had hope towards Him, that is, those who
proclaimed His advent, and submitted to His

dispensations, the righteous men, the prophets,
and the patriarchs, to whom He remitted sins in
the same way as He did to us, which sins we
should not lay to their charge, if we would not
despise the grace of God. For as these men
did not impute unto us (the Gentiles) our trans-
gressions, which we wrought before Christ was
manifested among us, so also it is not right that
we should lay blame upon those who sinned be-
fore Christ's coming. For " all men come short
of the glory of God," ^ and are not justified of
themselves, but by the advent of the Lord, —
they who earnestly direct their eyes towards His
light. And it is for our instruction that their
actions have been committed to writing, that we
might know, in the first place, that our God and
theirs is one, and that sins do not please Him
although committed by men of renown ; and in
the second place, that we should keep from
wickedness. For if these men of old time, who
preceded us in the gifts [bestowed upon them],
and for whom the Son of God had not yet suf-
fered, when they committed any sin and served
fleshly lusts, were rendered objects of such dis-
grace, what shall the men of the present day
suffer, who have despised the Lord's coming,
and become the slaves of their own lusts ? And
truly the death of the Lord became [the means
of] healing and remission of sins to the former,
but Christ shall not die again in behalf of those
who now commit sin, for death shall no more
have dominion over Him ; but the Son shall
come in the glory of the Father, requiring from
His stewards and dispensers the money which
He had entrusted to them, with usury ; and from
those to whom He had given most shall He
demand most. We ought not, therefore, as that
presbyter remarks, to be puffed up, nor be severe
upon those of old time, but ought ourselves to
fear, lest perchance, after [we have come to] the
knowledge of Christ, if we do things displeasing
to God, we obtain no further forgiveness of sins,
but be shut out from His kingdom.^ And there-
fore it was that Paul said, " For if [God] spared
not the natural branches, [take heed] lest He
also spare not thee, who, when thou wert a wild
olive tree, wert grafted into the fatness of the
olive tree, and wert made a partaker of its fat-
ness." 7

3. Thou wilt notice, too, that the transgres-
sions of the common people have been described
in hke manner, not for the sake of those who did
then transgress, but as a means of instruction
unto us, and that we should understand that it
is one and the same God against whom these

1 I Kings viii. 17.
» I Kings iv. 34.
8 I Kings X. 1.
♦ I Kings xi. 1.
6 [i Pet. iii. 19, 20.]

6 Rom. iii. 23. [Another testimony to the mercy of God in the
judgment of the unevangelized. There must have been some reason
for the secrecy with which " that presbyter's " name is guarded. Ire-
nseus may have scrupled to draw the wrath of the Gnostics upon any
name but his own.]

^ Rom. xi. 21, 17.

500

IREN^US AGAINST HERESIES.

men sinned, and against whom certain persons
do now transgress from among those who profess
to have believed in Him. But this also, [as the
presbyter states,] has Paul declared most plainly
in the Epistle to the Corinthians, when he says,
" Brethren, I would not that ye should be igno-
rant, how that all our fathers were under the
cloud, and were all baptized unto Moses in the sea, '
and did all eat the same spiritual meat, and did
all drink the same spiritual drink : for they drank
of that spiritual rock that followed them ; and
the rock was Christ. But with many of them God
was not well pleased, for they were overthrown
in the wilderness. These things were for our
example {in figiiratti nostri), to the intent that
we should not lust after evil things, as they also
lusted ; neither be ye idolaters, as were some of
them, as it is written : ' The people sat down to
eat and drink, and rose up to play. Neither let
us commit fornication, as some of them also did,
and fell in one day three and twenty thousand.
Neither let us tempt Christ, as some of them
also tempted, and were destroyed of serpents.
Neither murmur ye, as some of them murmured,
and were destroyed of the destroyer. But all
these things happened to them in a 'igure, and
were written for our admonition, upon "^hom the
end of the world {sceculorum') is come. Where-
fore let him that thinketh he standeth, take heed
lest he fall." ^

4. Since therefore, beyond all doubt and con-
tradiction, the apostle shows that there is one
and the same God, who did both enter into
judgment with these former things, and who
does inquire into those of the present time, and
points out why these things have been com-
mitted to writing ; all these men are found to
be unlearned and presumptuous, nay, even des-
titute of common sense, who, because of the
transgressions of them of old time, and because
of the disobedience of a vast number of them,
do allege that there was indeed one God of
these men, and that He was the maker of the
world, and e.xisted in a state of degeneracy ;
but that there was another Father declared by
Christ, and that this Being is He who has been
conceived by the mind of each of them ; not
understanding that as, in the former case, God
showed Himself not well pleased in many in-
stances towards those who sinned, so also in the
latter, " many are called, but few are chosen." ^
As then the unrighteous, the idolaters, and for-
nicators perished, so also is it now: for both
the Lord declares, that such persons are sent
into eternal fire; ^ and the apostle says, " Know
ye not that the unrighteous shall not inherit the

' Ex. xxxii. 6.
' I Cor. X. I, etc.
» Matt. XX. 16.
* Matt. XXV. 41.

kingdom of God ? Be not deceived : neither
fornicators, nor idolaters, nor adulterers, nor
effeminate, nor abusers of themselves with man-
kind, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the
kingdom of God." ' And as it was not to those
who are without that he said these things, but
to us, lest we should be cast forth from the king-
dom of God, by doing any such thing, he pro-
ceeds to say, " And such indeed were ye ; but
ye are washed, but ye are sanctified in the name
of the Lord Jesus Christ, and by the Spirit of
our God." And just as then, those who led
vicious lives, and put other people astray, were
condemned and cast out, so also even now the
offending eye is plucked out, and the foot and
the hand, lest the rest of the body perish in like
manner.^ And we have the precept: "If any
man that is called a brother be a fornicator, or
covetous, or an idolater, or a railer, or a drunk-
ard, or an extortioner, with such an one no not
to eat." ^ And again does the apostle say, " Let
no man deceive you with vain words ; for because
of these things cometh the wrath of God upon
the sons of mistrust. Be not ye therefore par-
takers with them."** And as then the condemna-
tion of sinners extended to others who approved
of them, and joined in their society ; so also
is it the case at present, that " a little leaven
leaveneth the whole lump." ^ And as the wrath
of God did then descend upon the unrighteous,
here also does the apostle likewise say : " For
the wrath of God shall be revealed from heaven
against all ungodliness and unrighteousness of
those men who hold back the truth in unright-
eousness." ^° And as, in those times, vengeance
came from God upon the Egyptians who were
subjecting Israel to unjust punishment, so is it
now, the Lord truly declaring, " And shall not
(iod avenge His own elect, which cry day and
night unto Him ? I tell you, that He will avenge
them s];eedily." ^^ So says the apostle, in like
manner, in the Epistle to the Thessalonians :
" Seeing it is a righteous thing with God to rec-
ompense tribulation to them that trouble you ;
and to you who are troubled rest with us, at the
revealing of our Lord Jesus Christ from heaven
with His mighty angels, and in a flame of fire,
to take vengeance upon those who know not
God, and upon those that obey not the Gospel
of our Lord Jesus Christ: who shall also be
punished with everlasting destruction from the
presence of the Lord, and from the glory of His
power ; when He shall come to be glorified in

* I Cor. vi. 9, 10.

" Matt, xviii. 8, 9.
' I Cor. V. II.
'^ Eph. V. 6, 7.

• I Crr. V. 6.
>o Rom. i. 18.

>^ Luke zviii. 7, 8.

iRENvEUS AGAINST HERESIES.

501

His saints, and to be admired in all them who
have beUeved in Him." '

CHAP. XXVIII. THOSE PERSONS PROVE THEM-
SELVES SENSELESS WHO EXAGGERATE THE MERCY
OF CHRIST, BUT ARE SILENT AS TO THE JUDG-
MENT, AND LOOK ONLY AT THE MORE ABUN-
DANT GRACE OF THE NEW TESTAMENT J BUT,
FORGETFUL OF THE GREATER DEGREE OF PER-
FECTION WHICH IT DEMANDS FROM US, THEY
ENDEAVOUR TO SHOW THAT THERE IS ANOTHER
GOD BEYOND HIM WHO CREATED THE WORLD.

1. Inasmuch, then, as in both Testaments
there is the same righteousness of God [dis-
played] when God takes vengeance, in the one
case indeed typically, temporarily, and more
moderately ; but in the other, really, enduringly,
and more rigidly : for the fire is eternal, and
the \vrath of God which shall be revealed from
heaven from the face of our Lord (as David
also says, " But the face of the Lord is against
them that do evil, to cut off the remembrance
of them from the earth "^), entails a heavier
punishment on those who incur it, — the elders
pointed out that those men are devoid of sense,
who, [arguing] from what happened to those
who formerly did not obey God, do endeavour
to bring in another Father, setting over against
[these punishments] what great things the Lord
had done at His coming to save those who
received Him, taking compassion upon them ;
while they keep silence with regard to His judg-
ment, and all those things which shall come
upon such as have heard His words, but done
them not, and that it were better for them if
they had not been born,^ and that it shall be
more tolerable for Sodom and Gomorrha in the
judgment than for that city which did not receive
the word of His disciples. ■♦

2. For as, in the New Testament, that faith
of men [to be placed] in God has been in-
creased, receiving in addition [to what was
already revealed] the Son of God, that man too
might be a partaker of God ; so is also our
walk in life required to be more circumspect,
when we are directed not merely to abstain from
evil actions, but even from evil thoughts, and
from idle words, and empty talk, and scurrilous
language : 5 thus also the punishment of those
who do not believe the Word of God, and
despise His advent, and are turned away back-
wards, is increased ; being not merely temporal,
but rendered also eternal. For to whomsoever

' 2 Thes». i. 6-10.

* Ps. xxxiv. 16.
3 Matt. xxvi. 24.

* Matt. X. 15.

5 [Eph. V. 4. Even from the euTparreAta which might signify a
ban-mot, literally, and which certainly is not " scurrility," unless the
ipostle was ironical, reflecting on jokes which heathen considered
?ood."l

the Lord shall say, " Depart from me, ye cursed,
into everlasting fire," ^ these shall be damned for
ever ; and to whomsoever He shall say, " Come,
ye blessed of my Father, inherit the kingdom
prepared for you for eternity," 7 these do receive
the kingdom for ever, and make constant ad-
vance in it ; since there is one and the same
God the Father, and His Word, who has been
always present with the human race, by means
indeed of various dispensations, and has wrought
out many things, and saved from the beginning
those who are saved, (for these are they who
love God, and follow the Word of God accord-
ing to the class to which they belong,) and has
judged those who are judged, that is, those who
forget God, and are blasphemous, and trans-
gressors of His word.

3. For the sesame heretics already mentioned
by us have fallen away from themselves, by
accusing the Lord, in whom they say that they
believe. For those points to which they call
attention with regard to the God who then
awarded temporal punishments to the unbeliev-
ing, and smote the Egyptians, while He saved
those that were obedient ; these same [facts, I
say,] shall nevertheless repeat themselves in the
Lord, who judges for eternity those whom He
doth judge, and lets go free for eternity those
whom He does let go free : and He shall [thus]
be discovered, according to the language used
by these men, as having been the cause of their
most heinous sin to those who laid hands upon
Him, and pierced Him. For if He had not so
come, it follows that these men could not have
become the slayers of their Lord ; and if He
had not sent prophets to them, they certainly
could not have killed them, nor the apostles
either. To those, therefore, who assail us, and
say, If the Egyptians had not been afflicted
with plagues, and, when pursuing after Israel,
been choked in the sea, God could not have
saved His people, this answer may be given ; —
Unless, then, the Jews had become the slayers
of the Lord (which did, indeed, take eternal
life away from them), and, by killing the apos-
tles and persecuting the Church, had fallen into
an abyss of wrath, we could not have been
saved. For as they were saved by means of the
blindness of the Egyptians, so are we, too, by
that of the Jews ; if, indeed, the death of the
Lord is the condemnation of those who fastened
Him to the cross, and who did not believe His
advent, but the salvation of those who believe
in Him. For the apostle does also say in the
Second [Epistle] to the Corinthians : " For we
are unto God a sweet savour of Christ, in them
which are saved, and in them which perish : to
the one indeed the savour of death unto death,

6 Matt. XXV. 41.

7 Matt. XXV. 34.

502

IREN^US AGAINST HERESIES.

but to the other the savour of life unto life." •
To whom, then, is there the savour of death
unto death, unless to those who believe not,
neither are subject to the Word of God? And
who are they that did even then give themselves
over to death? Those men, doubtless, who do
not believe, nor submit themselves to God.
And again, who are they that have been saved,
and received the inheritance ? Those, doubtless,
who do believe God, and who have continued
in His love ; as did Caleb [the son] of Jephun-
neh and Joshua [the son] of Nun,^ and innocent
children,^ who have had no sense of evil. But
who are they that are saved now, and receive
life eternal ? Is it not those who love God, and
who believe His promises, and who " in malice
have become as little children?"''

CHAP. XXIX. — REFUTATION OF THE ARGUMENTS OF
THE MARCIONITES, WHO ATTEMPTED TO SHOW
THAT GOD WAS THE AUTHOR OF SIN, BECAUSE
HE BLINDED PHARAOH AND HIS SERVANTS.

I. " But," say they, " God hardened the heart
of Pharaoh and of his ser\'ants." s Those, then,
who allege such difficulties, do not read in the
Gospel that passage where the Lord replied to
the disciples, when they asked Him, " Why
speakest Thou unto them in parables?" — "Be-
cause it is given unto you to know the mystery
of the kingdom of heaven ; but to them I speak
in parables, that seeing they may not see, and
hearing they may not hear, understanding they
may not understand ; in order that the prophecy
of Isaiah regarding them may be fulfilled, say-
ing, Make the heart of this people gross, and
make their ears dull, and blind their eyes. But
blessed are your eyes, which see the things that
ye see ; and your ears, which hear what ye do
hear." ^ For one and the same God [that
blesses others] inflicts blindness upon those who
do not believe, but who set Him at naught ; just
as the sun, which is a creature of His, [acts
with regard] to those who, by reason of any
weakness of the eyes, cannot behold his light ;
but to those who believe in Him and follow
Him, He grants a fuller and greater illumination
of mind. In accordance with this word, there-
fore, does the apostle say, in the Second [Epis-
tle] to the Corinthians : " In whom the god of
this world hath blinded the minds of them that
believe not, lest the light of the glorious Gospel
of Christ should shine [unto them]." 7 And
again, in that to the Romans : " And as they
did not think fit to have God in their knowl-

* 2 Cor. ii. 15, 16.

* Num. xiv. 30.

3 [Jonah iv. II. The tenderness of our author constantly asserts
itself, as in this reference to children.]

* 1 Cor. xiv. 20.
s Ex. ix. 33.

' Matt. xiii. 11-16; Isa. vi. lo.
' 2 Cor. iv. 4.

edge, God gave them up to a reprobate mind,
to do those things that are not convenient."**
Speaking of antichrist, too, he says clearly in
the Second to the Thessalonians : "And for this
cause God shall send them the working of error,
that they should believe a lie ; that they all
might be judged who believed not the truth, but
consented to iniquity." ^

2. If, therefore, in the present time also, God,
knowing the number of those who will not be-
lieve, since He foreknows all things, has given
them over to unbelief, and turned away His face
from men of this stamp, leaving them in the
darkness which they have themselves chosen for
themselves, what is there wonderful if He did
also at that time give over to their unbelief,
Pharaoh, who never would have believed, along
with those who were with him ? As the Word
spake to Moses from the bush : " And I am sure
that the king of Egypt will not let you go, unless
by a mighty hand." '° And for the reason thai
the Lord spake in parables, and brought blind-
ness upon Israel, that seeing they might not see,
since He knew the [spirit of] unbelief in them,
for the same reason did He harden Pharaoh's
heart ; in order that, while seeing that it was the
finger of God which led forth the people, he
might not believe, but be precipitated into a sea
of unbelief, resting in the notion that the exit of
these [Israelites] was accomplished by magical
power, and that it was not by the operation of
God that the Red Sea afforded a passage to the
people, but that this occurred by merely natural
causes {sed naturalitcr sic se habere) .

CHAP. XXX. — REFUTATION OF ANOTHER ARGU-
MENT ADDUCED BY THE MARCIONITES, THAT
GOD DIRECTED THE HEBREWS TO SPOIL THE
EGYPTIANS.

I. Those, again, who cavil and find fault
because the people did, by God's command,
upon the eve of their departure, take vessels of
all kinds and raiment from the Eg}'ptians," and
so went away, from which [spoils], too, the tab-
ernacle was constructed in the wilderness, prove
themselves ignorant of the righteous dealings of
God, and of His dispensations ; as also the
presbyter remarked : For if God had not ac-
corded this in the tj^jical exodus, no one could
now be saved in our true exodus ; that is, in the
faith in which we have been established, and by
which we have been brought forth from among
the number of the Gentiles. For in some cases
there follows us a small, and in others a large

8 Rom. i. 28.

9 2 Thess. ii. ii.
'° Ex. iii. 19.

" Ex. iii. 22, xi. 2. [Our English translation "borrow" is a
gratuitous injury to the text. As " King of kings " the Lord enjoins
a just tax, whicri any earthly sovereign might have imposed uprightly.
Our author argues well.l

IRENiEUS AGAINST HERESIES.

503

amount of property, which we have acquired
from the mammon of unrighteousness. For
from what source do we derive the houses in
which we dwell, the garments in which we are
clothed, the vessels which we use, and every-
thing else ministering to our every-day life, unless
it be from those things which, when we were
Gentiles, we acquired by avarice, or received
them from our heathen parents, relations, or
friends who unrighteously obtained them ? — not
to mention that even now we acquire such things
when we are in the faith. For who is there that
sells, and does not wish to make a profit from
him who buys? Or who purchases anything,
and does not wish to obtain good value from the
seller ? Or who is there that carries on a trade,
and does not do so that he may obtain a liveh-
hood thereby ? And as to those believing ones
who are in the royal palace, do they not derive
the utensils they employ from the property which
belongs to Caesar ; and to those who have not,
does not each one of these [Christians] give
according to his ability? The Egyptians were
debtors to the [Jewish] people, not alone as to
property, but as to their very lives, because of
the kindness of the patriarch Joseph in former
times ; but in what way are the heathen debtors
to us, from whom we receive both gain and
profit? Whatsoever they amass with labour,
these things do we make use of without labour,
although we are in the faith.

2. Up to that time the people served the
Egyptians in the most abject slavery, as saith
the Scripture : " And the Egyptians exercised
their power rigorously upon the children of
Israel ; and they made life bitter to them by
severe labours, in mortar and in brick, and in all
manner of service in the field which they did,
by all the works in which they oppressed them
with rigour." ' And with immense labour they
built for them fenced cities, increasing the sub-
stance of these men throughout a long course of
years, and by means of every species of slavery ;
while these [masters] were not only ungrateful
towards them, but had in contemplation their
utter annihilation. In what way, then, did [the
Israelites] act unjustly, if out of many things
they took a few, they who might have possessed
much property had they not served them, and
might have gone forth wealthy, while, in fact, by
receiving only a very insignificant recompense
for their heavy servitude, they went away poor?
It is just as if any free man, being forcibly carried
away by another, and serving him for many
years, and increasing his substance, should be
thought, when he ultimately obtains some sup-
port, to possess some small portion of his
[master's] property, but should in reality depart,

I Ex. i. 13, 14.

having obtained only a little as the result of his
own great labours, and out of vast possessions
which have been acquired, and this should be
made by any one a subject of accusation against
him, as if he had not acted properly.^ He (the
accuser) will rather appear as an unjust judge
against him who had been forcibly carried away
into slavery. Of this kind, then, are these men
also, who charge the people with blame, because
they appropriated a few things out of many, but
who bring no charge against those who did not
render them the recompense due to their fathers'
services ; nay, but even reducing them to the
most irksome slavery, obtained the highest profit
from them. And [these objectors] allege that
[the Israelites] acted dishonestly, because, for-
sooth, they took away for the recompense of
their labours, as I have observed, unstamped
gold and silver in a few vessels ; while they say
that they themselves (for let truth be spoken,
although to some it may seem ridiculous) do act
honestly, when they carry away in their girdles
from the labours of others, coined gold, and
silver, and brass, with Caesar's inscription and
image upon it.

3. If, however, a comparison be instituted be-
tween us and them, [I would ask] which party
shall seem to have received [their worldly goods]
in the fairer manner ? Will it be the [Jewish]
people, [who took] from the Egyptians, who
were at all points their debtors ; or we, [who
receive property] from the Romans and other
nations, who are under no similar obligation to
us ? Yea, moreover, through their instrumental-
ity the world is at peace, and we walk on the
highways without fear, and sail where we will.^
Therefore, against men of this kind (namely, the
heretics) the word of the Lord applies, which
says : " Thou hypocrite, first cast the beam out
of thine eye, and then shalt thou see clearly to
pull out the mote out of thy brother's eye."''
For if he who lays these things to thy charge, and
glories in his own wisdom, has been separated
from the company of the Gentiles, and possesses
nothing [derived from] other people's goods,
but is literally naked, and barefoot, and dwells
homeless among the mountains, as any of those
animals do which feed on grass, he will stand
excused [in using such language], as being igno-
rant of the necessities of our mode of life. But
if he do partake of what, in the opinion of men,
is the property of others, and if [at the same
time] he runs down their type,5 he proves him-

2 This perplexed sentence is pointed by Harvey interrogatively,
but we prefer the above.

3 [A touching tribute to the imperial law, at a moment when
Christians were "dying daily" and "as sheep for the slaughter."
So powerfully worked the divme command, Luke vi. 29.]

■* Matt. vii. 5.

5 This is, if he inveighs against the Israelites for spoiling t^
Egyptians; the former being a type of the Christian Church in rela-
tion to the Gentiles.

504

IREN^US AGAINST HERESIES.

self most unjust, turning this kind of accusation
against himself. For he will be found carrying
about property not belonging to him, and covet-
ing goods which are not his. And therefore has
the Lord said : " Judge not, that ye be not
judged : for with what judgment ye shall judge,
ye shall be judged." ' [The meaning is] not
certainly that we should not find fault with sin-
ners, nor that we should consent to those who
act wickedly ; but that we should not pronounce
an unfair judgment on the dispensations of God,
inasmuch as He has Himself made provision
that all things shall turn out for good, in a way
consistent with justice. For, because He knew
that we would make a good use of our substance,
which we should possess by receiving it from
another, He says, " He that hath two coats, let
him impart to him that hath none ; and he that
hath meat, let him do likewise." ^ And, " For I
was an hungered, and ye gave Me meat ; I was
thirsty, and ye gave Me drink ; I was naked,
and ye clothed Me." ^ And, " When thou doest
thine alms, let not thy left hand know what thy
right hand doeth." •♦ And we are proved to be
righteous by whatsoever else we do well, redeem-
ing, as it were, our property from strange hands.
But thus do I say, " from strange hands," not as
if the world were not God's possession, but that
we have gifts of this sort, and receive them from
others, in the same way as these men had them
from the Egyptians who knew not God ; and by
means of these same do we erect in ourselves
the tabernacle of God : for God dwells in those
who act uprightly, as the Lord says : " Make to
yourselves friends of the mammon of unright-
eousness, that they, when ye shall be put to
flight," 5 may receive you into eternal taberna-
cles." ^ For whatsoever we acquired from un-
righteousness when we were heathen, we are
proved righteous, when we have become be-
lievers, by applying it to the Lord's advan-
tage.

4. As a matter of course, therefore, these
things were done beforehand in a type, and from
them was the tabernacle of God constnicted ;
those persons justly receiving them, as I have
shown, while we were pointed out beforehand in
them, — [we] who should afterwards serve (iod
by the things of others. For the whole exodus
of the people out of Egypt, which took place
under divine guidance, ^ was a type and image
of the exodus of the Church which should take

■ Matt. vii. I, 2.
- Luke lit. II.
' Matt. XXV. 35, 36.
* Matt. vi. 3.

5 As Harvey remarks, this is " a strange translation for eK\iwT)Te "
of the Ujrt. nr., and he adds that "possibly the translator read

^ I.uke xvi. g.

' We here follow the punctuation of Massuct in preference to that
of Harvey.

place from among the Gentiles ; ^ and for this
cause He leads it out at last from this world into
His own inheritance, which Moses the servant
of God did not [bestow], but which Jesus the
Son of God shall give for an inheritance. And
if any one will devote a close attention to those
things which are stated by the prophets with re-
gard to the [time of the] end, and those which
John the disciple of the Lord saw in the Apoc-
alypse,'^ he will find that the nations [are to]
receive the same plagues universally, as Egypt
then did particularly.

CHAP. XXXI. — WE SHOULD NOT HASTILY IMPUTE
AS CRIMES TO THE MEN OF OLD TIME THOSE
ACTIONS WHICH THE SCRIPTURE HAS NOT CON-
DEMNED, BUT SHOULD RATHER SEEK IN THEM
TYPES OF THINGS TO COME : AN EXAMPLE OF
THIS IN THE INCEST COMMITTED BY LOT.

I. When recounting certain matters of this
kind respecting them of old time, the presbyter
[before mentioned] was in the habit of instruct-
ing us, and saying : " With respect to those mis-
deeds for which the Scriptures themselves blame
the patriarchs and prophets, we ought not to in-
veigh against them, nor become like Ham, who
ridiculed the shame of his father, and so fell
under a curse ; but we should [rather] give
thanks to God in their behalf, inasmuch as their
sins have been forgiven them through the advent
of our Lord ; for He said that they gave thanks
[for us], and gloried in our salvation. '° With
respect to those actions, again, on which the
Scriptures pass no censure, but which are simply
set down [as having occurred] , we ought not to
become the accusers [of those who committed
them] , for we are not more exact than God, nor
can we be superior to our Master ; but we should
search for a type [in them]. For not one of
those things which have been set down in Scrip-
ture without being condemned is without signifi-
cance." An example is found in the case of Lot,
who led forth his daughters from Sodom, and
these then conceived by their own father ; and
who left behind him within the confines [of the
land] his wife, [who remains] a jjillar of salt
unto this day. For Lot, not acting under the
impulse of his own will, nor at the prompting of
carnal concupiscence, nor having any knowledge
or thought of anything of the kind, did [in fact]
work out a type [of future events] . As says the
Scripture : " And that night the elder went in

' [The Fathers regarded the whole Mosaic system, and the history
of the faithful under it, as one great allegory. In everything they
saw " similitudes," as we do in the Faery Queen of Spenser, or the
Fil^rhii's Progress. The ancients may have carried this principle
too far, but as a principle it receives countenance from our Lord Him-
self and His apostles. To us there is often a barren bush, where the
F"athers saw a bush that burned with fire.]
9 See Rev. xv., xvi.

'° [Thus far we h.ave a most edifying instruction. The reader will
be less editied with what follows, but it is a very striking example of
what is written: " to the pure all things are pure." Tit. i. 15.]

IREN^US AGAINST HERESIES.

505

and lay with her father ; and Lot knew not when
she lay down, nor when she arose." ' And the
same thing took place in the case of the younger :
"And he knew not," it is said, "when she
slept with him, nor when she arose." ^ Since,
therefore, Lot knew not [what he did], nor was
a slave to lust [in his actions], the arrangement
[designed by God] was carried out, by which
the two daughters (that is, the two churches 3),
who gave birth to children begotten of one and
the same father, were pointed out, apart from
[the influence of] the lust of the flesh. For
there was no other person, [as they supposed] ,
who could impart to them quickening seed, and
the means of their giving birth to children, as it
is written : " And the elder said unto the younger.
And there is not a man on the earth to enter in
unto us after the manner of all the earth : come,
let us make our father drunk with wine, and let
us lie with him, and raise up seed from our
father." ^

2. Thus, after their simplicity and innocence,
did these daughters [of Lot] so speak, imagin-
ing that all mankind had perished, even as the
Sodomites had done, and that the anger of God
had come down upon the whole earth. Where-
fore also they are to be held excusable, since
they supposed that they only, along with their
father, were left for the preservation of the human
race ; and for this reason it was that they de-
ceived their father. Moreover, by the words
they used this fact was pointed out — that there
is no other one who can confer upon the elder
and younger church the [power of] giving birth
to children, besides our Father. Now the father
of the human race is the Word of God, as Moses
points out when he says, " Is not He thy father
who hath obtained thee [by generation], and
formed thee, and created thee?" 5 At what
time, then, did He pour out upon the human
race the life-giving seed — that is, the Spirit of
the remission of sins, through means of whom
we are quickened? Was it not then, when He
was eating with men, and drinking wine upon the
earth ? For it is said, " The Son of man came
eating and drinking ; " ^ and when He had lain
down, He fell asleep, and took repose. As He
does Himself say in David, " I slept, and took
repose." ^ And because He used thus to act
while He dwelt and lived among us. He says
again, " And my sleep became sweet unto me." *

Now this whole matter was indicated through
Lot, that the seed of the Father of all — that is,
of the Spirit of God, by whom all things were
made — was commingled and united with flesh
— that is, with His own workmanship ; by which
commixture and unity the two synagogues —
that is, the two churches — produced from their
own father living sons to the living God.

3. And while these things were taking place,
his wife remained in [the territory of] Sodom,
no longer corruptible flesh, but a pillar of salt
which endures for ever ; 9 and by those natural
processes '° which appertain to the human race,
indicating that the Church also, which is the salt
of the earth," has been left behind within the
confines of the earth, and subject to human suf-
ferings ; and while entire members are often
taken away from it, the pillar of salt still en-
dures,'^ thus typifying the foundation of the faith
which maketh strong, and sends forward, children
to their Father.

CHAP. XXXII. — THAT ONE GOD WAS THE AUTHOR
OF BOTH TESTAMENTS, IS CONFIRMED BY THE AU-
THORITY OF A PRESBYTER WHO HAD BEEN TAUGHT
BY THE APOSTLES.

I. After this fashion also did a presbyter,'^ a
disciple of the apostles, reason with respect to
the two testaments, proving that both were truly
from one and the same God. For [he main-
tained] that there was no other God besides
Him who made and fashioned us, and that the
discourse of those men has no foundation who
affirm that this world of ours was made either
by angels, or by any other power whatsoever, or
by another God. For if a man be once moved
away from the Creator of all things, and if he
grant that this creation to which we belong was
formed by any other or through any other [than
the one God], he must of necessity fall into
much inconsistency, and many contradictions of
this sort ; to which he will [be able to] furnish

' Gen. xix. 33.

2 Gen. xix. 35.

3 " Id est duse synagogse," referring to the Jews and Gentiles.
Some regard the words as a marginal gloss which has crept into
the te.\t.

* Gen. xix. 31, 32.

5 Deut. xxxii. 6, LXX. [Let us reflect that this effort to spiritu-
alize this awful passage in the history of Lot is an innocent but un-
successful attempt to imitate St. Paul's allegory, Gal. iy. 24.]

*> Matt xi. 19.

7 Ps. iii. 6.

8 Jer. xxxi. 26.

9 Comp. Clem. Rom., chap. xi. Josephus (^Aniig., i. 11,4) testi-
fies that he had himself seen this pillar.

'° The Latin is " per naturalia," which words, according to Har-
vey, correspond to St t/i/oi>)i/oppoia5. There is a poem entitled Sodo-
ma preserved among the works of Tertullian and Cyprian which
contains the following lines : —

" Dicitur et vivens, alio jam corpore, sexus
Munificos solito dispungere sanguine menses."

" Matt. V. 13.

'2 The poem just referred to also says in reference to this pillar: -•

" Ipsaque imago sibi formam sine corpore servans
Durat adhuc, et enim nuda statione sub aethram
Nee pluviis dilapsa situ, nee diruta ventis.
Quin etiam si quis mutilaverit advena formam,
Protinus ex sese suggestu vulnera complet."
[That a pillar of salt is still to be seen in this vicinity, is n«'.v con-
firmed by many modern travellers (report of Lieut. Lynch, United
States Navy), which accounts for the natural inference of Josephus
and others on whom our author relied. The coincidence is note-
worthy.]

'3 Harvey remarks here, that this can hardly be the same presbyter
mentioned before, " who was only a hearer of those who had heard the
apostles. Irenaeus may here mean the venerable martyr Polycarp,
bishop of Smyrna."

5o6

IREN^US AGAINST HERESIES.

no explanations which can be regarded as either
probable or true. And, for this reason, those
who introduce other doctrines conceal from us
the opinion which they themselves hold respect-
ing God, because they are aware of the unten-
able ' and absurd nature of their doctrine, and
are afraid lest, should they be vanquished, they
should have some difficulty in making good their
escape. But if any one believes in [only] one
God, who also made all things by the Word, as
Moses likewise says, " God said. Let there be
light : and there was light ; " ^ and as we read in
the Gospel, " All things were made by Him ; and
without Him was nothing made ; " ^ and the
Ai)ostle Paul [says] in like manner, " There is
one Lord, one faith, one baptism, one God and
Father, who is above all, and through all, and in
us all " •♦ — this man will first of all " hold the
head, from which the whole body is compacted
and bound together, and, through means of every
joint according to the measure of the ministra-
tion of each several i)art, maketh increase of the
body to the edification of itself in love." 5 And
then shall every word also seem consistent to
him,^ if he for his part diligently read the Scrip-
tures in company with those who are presbyters
in the Church, among whom is the apostolic doc-
trine, as I have pointed out.

2. For all the apostles taught that there were
indeed two testaments among the two peoples ;
but that it was one and the same God who ap-
pointed both for the advantage of those men (for
whose 7 sakes the testaments were given) who
were to believe in God, I have proved in the
third book from the very teaching of the apostles ;
and that the first testament was not given with-
out reason, or to no purpose, or in an accidental
sort of manner ; but that it subdued ^ those to
whom it was given to the service of God, for
their benefit (for God needs no service from
men), and exhibited a type of heavenly things,
inasmuch as man was not yet able to see the
things of God through means of immediate
vision ; "> and foreshadowed the images of those
things which [now actually] exist in the Church,
in order that our faith might be firmly estab-
lished ; '° and contained a prophecy of things to
come, in order that man might learn that God
has foreknowledge of all things.

2
3
4
5
6
7
usual

The text varies much in the mss.

" Quassum et futile

Gen. i. 3.

John i. 3.

Eph. iv. 5, 6.

Eph iv. 16; Col. ii. 19.

" Constabit ei."

Wc here read "secundum yuos " with Massuet, instead of the

" secundum quod."
' " Concurvans," corresponding to o-u-yKanirTu*', which, says
Harvey, " would be expressive of those who were brought under the
law, as the neck of the steer is bent to the yoke."
9 The Latin is, " per proprium visum.

'" [If this and the former chapter seem to us superfluous, we must
reflect that such testimony, from the beginninjj, has established the
unity of Holy Scripture, and preserved to us — thk Bible.]

CHAP. XXXIII. WHOSOEVER CONFESSES THAT ONE

GOD IS THE AUTHOR OF BOTH TESTAMENTS, AND
DILIGENTLY READS THE SCRIPTURES IN COMPANY
WITH THE PRESBYTERS OF THE CHURCH, IS A
TRUE SPIRITUAL DISCIPLE ; AND HE WILL RIGHTLY
UNDERSTAND AND INTERPRET ALL THAT THE
PROPHETS HAVE DECLARED RESPECTING CHRIST
AND THE LIBERTY OF THE NEW TESTAMENT.

1. A spiritual disciple of this sort truly receiv-
ing the Spirit of Ciod, who was from the begin-
ning, in all the dispensations of God, present
with mankind, and announced things future, re-
vealed things ])resent, and narrated things past
— [such a man] does indeed "judge all men, but
is himself judged by no man." " For he judges
the Gentiles, " who serve the creature more than
the Creator," "^ and with a reprobate mind spend
all their labour on vanity. And he also judges
the Jews, who do not accept of the word of
liberty, nor are willing to go forth free, although
they have a Deliverer ])resent [with them] ; but
they pretend, at a time unsuitable [for such
conduct], to serve, [with observances] beyond
[those required by] the law, God who stands in
need of nothing, and do not recognise the advent
of Christ, which He accomplished for the salva-
tion of men, nor are willing to understand that
all the prophets announced His two advents :
the one, indeed, in which He became a man
subject to stripes, and knowing what it is to bear
infirmity,'^ and sat upon the foal of an ass,"-* and
was a stone rejected by the builders, '5 and was led
as a sheep to the slaughter, '*" and by the stretch-
ing forth of His hands destroyed Amalek ; '^ while
He gathered from the ends of the earth into His
Father's fold the children who were scattered
abroad, '^^ and remembered His own dead ones
who had formerly fallen asleep, '^ and came down
to them that He might deliver them : but the
second in which He will come on the clouds,^°
bringing on the day which bums as a furnace,^'
and smiting the earth with the word of His
mouth,^^ and slaying the impious with the breath
of His lips, and having a fan in His hands, and
cleansing His floor, and gathering the wheat in-
deed into His barn, but burning the chaff with
unquenchable fire.^^

2. Moreover, he shall also examine the doc-

" I Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv.
14, and expounds a difficult text of St. Paul. A man who has the mind
of God's .Spirit is the only judge of spiritual things. Worldly men arc
incompetent critics of Scripture and of Christian exposition.]

" Rom. i. 21.

13 Isa. liii. 3.

'^ Zech. ix. 9.

'S Ps. cxviii. 22.

'* Isa. liii. 7.

'7 Ex. xvii. II.

" Isa. xi. 12.

'9 Comp. book iii. 20, 4.

2° Dan. vii. 13.

21 Mai. iv. I.

-* Isa. xi. 4.

'J Matt. iii. 12; Luke iiL 17.

IREN^US AGAINST HERESIES.

507

trine of Marcion, [inquiring] how he holds that
there are two gods, separated from each other
by an infinite distance.' Or how can he be good
who draws away men that do not belong to him
from him who made them, and calls them into
his own kingdom? And why is his goodness,
which does not save all [thus], defective? Also,
why does he, indeed, seem to be good as respects
men, but most unjust with regard to him who
made men, inasmuch as he deprives him of his
possessions? Moreover, how could the Lord,
with any justice, if He belonged to another
father, have acknowledged the bread to be His
body, while He took it from that creation to
which we belong, and affirmed the mixed cup
to be His blood ?^ And why did He acknowl-
edge Himself to be the Son of man, if He had
not gone through that birth which belongs to a
human being? How, too, could He forgive us
those sins for which we are answerable to our
Maker and God? And how, again, supposing
that He was not flesh, but was a man merely in
appearance, could He have been crucified, and
could blood and water have issued from His
pierced side?^ What body, moreover, was it
that those who buried Him consigned to the
tomb? And what was that which rose again
from the dead?

3. [This spiritual man] shall also judge all
the followers of Valentinus, because they do in-
deed confess with the tongue one God the Father,
and that all things derive their existence from
Him, but do at the same time maintain that He
who formed all things is the fruit of an apostasy
or defect. [He shall judge them, too, because]
they do in like manner confess with the tongue
one Lord Jesus Christ, the Son of God, but as-
sign in their [system of] doctrine a production
of his own to the Only-begotten, one of his own
also to the Word, another to Christ, and yet an-
other to the Saviour ; so that, according to them,
all these beings are indeed said [in Scripture
to be] , as it were, one ; [while they maintain] ,
notwithstanding, that each one of them should
be understood [to exist] separately [from the
rest], and to have [had] his own special origin,
according to his peculiar conjunction. [It ap-
pears], then,'^ that their tongues alone, forsooth,
have conceded the unity [of God], while their
[real] opinion and their understanding (by their
habit of investigating profundities) have fallen
away from [this doctrine of] unity, and taken
dp the notion of manifold deities, — [this, I

' Harvey points this sentence interrogatively.

2 " Temperamentum calicis: " on which Harvey remarks that
•' the mixture of water with the wine in the holy Eucharist was the
universal practice of antiquity . . . the wine signifying the mj^stical
Head of the Church, the water the body." [Whatever the signifi-
cance, it harmonizes with the Paschal chalice, and with i John v. 6,
and St. John's Gospel, xix. 34, 35.]

3 John xix. 34.

* This sentence is very obscure in the Latin text.

say, must appear] when they shall be exam-
ined by Christ as to the points [of doctrine]
which they have invented. Him, too, they af-
firm to have been born at a later period than
the Pleroma of the /Eons, and that His pro-
duction took place after [the occurrence of]
a degeneracy or apostasy ; and they maintain
that, on account of the passion which was expe-
rienced by Sophia, they themselves were brought
to the birth. But their own special prophet
Homer, listening to whom they have invented
such doctrines, shall himself reprove them, when
he expresses himself as follows : —

" Hateful to me that man as Hades' gates,
Who one thing thinks, while he another states."'

[This spiritual man] shall also judge the vain
speeches of the perverse Gnostics, by showing
that they are the disciples of Simon Magus.

4. He will judge al^o the Ebionites ; [for]
how can they be saved unless it was God who
wrought out their salvation upon earth ? Or how
shall man pass into God, unless God has [first]
passed into man? And how shall he (man) es-
cape from the generation subject to death, if
not by means ^ of a new generation, given in a
wonderful and unexpected manner (but as a sign
of salvation) by God — [I mean] that regenera-
tion which flows from the virgin through faith ? ^
Or how shall they receive adoption from God if
they remain in this [kind of] generation, which
is naturally possessed by man in this world?
And how could He (Christ) have been greater
than Solomon,*^ or greater than Jonah, or have
been the Lord of David,^ who was of the same
substance as they were ? How, too, could He
have subdued '° him who was stronger than men,"
who had not only overcome rnan, but also re-
tained him under his power, and conquered him
who had conquered, while he set free mankind
who had been conquered, unless He had been
greater than man who had thus been vanquished ?
But who else is superior to, and more eminent
than, that man who was formed after the like-
ness of God, except the Son of God, after whose
image man was created? And for this reason
He did in these last days '^ exhibit the simili-
tude ; [for] the Son of God was made man, as-
suming the ancient production [of His hands]
into His own nature,'^ as I have shown in the
immediately preceding book.

5 Iliad, ix. 312, 313.

6 The text is obscure, and the construction doubtful.

^ The Latin here is, " quae est ex virgine per fidem regenera-
tionem." According to Massuet, " virgine" here refers not to Mary,
but to the Church. Grabe suspects that some words have been
lost.

8 Matt. xii. 41, 42.

9 Matt. xxii. 43.

1° Matt. xxii. 29; Luke xi. 21, 22.

" Literally, " who was strong against men."

'2 In fine: lit. " in the end."

'•J In semetipsum; lit. " unto Himself."

5o8

IREN^US AGAINST HERESIES.

5. He shall also judge those who describe
Christ as [having become man] only in [human]
opinion. For how can they imagine that they
do themselves carry on a real discussion, when
their Master was a mere imaginary being? Or
how can they receive anything stedfast from
Him, if He was a merely imagined being, and
not a verity ? And how can these men really be
partakers of salvation, if He in whom they pro-
fess to believe, manifested Himself as a merely
imaginary being? Everything, therefore, con-
nected with these men is unreal, and nothing
[possessed of the character of] truth ; and, in
these circumstances, it may be made a question
whether (since, perchance, they themselves in
like manner are not men, but mere dumb ani-
mals) they do not present,' in most cases, simply
a shadow of humanity.

6. He shall also judge false prophets, who,
without having received the gift of prophecy
from God, and not possessed of the fear of God,
but either for the sake of vainglory, or with a
view to some personal advantage, or acting in
some other way under the influence of a wicked
spirit, i)retend to utter prophecies, while all the
time they lie against God.

7. He shall also judge those who give rise to
schisms, who are destitute of the love of God,
and who look to their own special advantage
rather than to the unity of the Church ; and who
for trifling reasons, or any kind of reason which
occurs to them, cut in pieces and divide the
great and glorious body of Christ, and so far as
in them lies, [positively] destroy it, — men who
prate of peace while they give rise to war, and
do in truth strain out a gnat, but swallow a
camel.^ For no reformation of so great impor-
tance can be effected by them, as will compen-
sate for the mischief arising from their schism.
He shall also judge all those who are beyond
the pale of the truth, that is, who are outside the
Church ; but he himself shall be judged by no
one. For to him all things are consistent : he
has a full faith in one God Almighty, of whom
are all things ; and in the Son of God, Jesus
Christ our Lord, by whom are all things, and in
the dispensations connected with Him, by means
of which the Son of God became man ; and a
firm belief in the Spirit of God, who furnishes
us with a knowledge of the truth, and has set
forth the dispensations of the Father and the
Son, in virtue of which He dwells with every
generation of men,^ according to the will of- the
Father.

' We here follow the reading " profcrant: " the passage is difficult
and obscure, but the meaning is as above.

* Matt, xxiii. 24.

' The Greek text here is <r(tT)i'o/3oToi)c (lit. " to tabernacle : " comp.
«<r>t>ji'<0(T«i-, John i 14) Ka9 (Ka<TTriv yfufav ev Toi« av9ptonoi<;'. the
Latin is, " Secundum quas (dispositiones) adcrat generi humano."
We have endeavoured to express the meaning of both.

8. True knowledge'' is [that which consists in]
the doctrine of the apostles, and the ancient
constitution 5 of the Church throughout all the
world, and the distinctive manifestation of the
body ^ of Christ according to the successions of
the bishops, by which they have handed down
that Church which exists in every place, and
has come even unto us, being guarded and pre-
ser\'ed,7 without any forging of Scriptures, by a
very complete system ** of doctrine, and neither
receiving addition nor [suffering] curtailment
[in the truths which she believes] ; and [it
consists in] reading [the word of God] without
falsification, and a lawful and diligent exposition
in harmony with the Scriptures, both without
danger and without blasphemy ; and [above all,
it consists in] the pre-eminent gift of love,^
which is more precious than knowledge, more
glorious than prophecy, and which excels all the
other gifts [of God].

9. Wherefore the Church does in every place,
because of that love which she cherishes towards
God, send forward, throughout all time, a multi-
tude of martyrs to the Father ; while all others '°
not only have nothing of this kind to point to
among themselves, but even maintain that such
witness-bearing is not at all necessary, for that
their system of doctrines is the true witness [for
Christ], with the exception, perhaps, that one
or two among them, during the whole time
which has elapsed since the Lord appeared on
earth, have occasionally, along with our martyrs,
borne the reproach of the name (as if he too
[the heretic] had obtained mercy), and have
been led forth with them [to death], being, as
it were, a sort of retinue granted unto them.
For the Church alone sustains with purity the
reproach of those who suffer persecution for
righteousness' sake, and endure all sorts of pun-
ishments, and are put to death because of the
love which they bear to God, and their confes-
sion of His Son ; often weakened indeed, yet
immediately increasing her members, and be-
coming whole again, after the same manner as
her type," Lot's wife, who became a pillar of
salt. Thus, too, [she passes through an ex-
perience] similar to that of the ancient prophets,
as the Lord declares, " For so persecuted they

* The following section is an important one, but very difficult to
translate with undoubted accuracy. The editors differ considerably
both as to the construction and the interpretation. We have done
our best to represent the meaning in English, but may not have been
altogether successful.

5 The Greek is avtrrquoi: the Latin text has " status."

* The Latin is, " character corporis."

' The text here is, " custodita sine fictione scripturarum; " some
prefer joining " scripturarum " to the following words.

8 We follow Harvey's text, " tractatione: " others read " tracta-
tio." According to Harvey, the creed of the Church is denoted by
" tractatione; " but Massuet renders the clause thus: [" True knowl-
edge consists in] a very complete iraciaiio of the Scriptures, which
has come down to us by being preserved (' custoditione ' being read
instead of ' custodita") without falsification."

9 Comp. 2 Cor. viii. i ; i Cor. xiii.
'° I.e., the heretics.

" Comp. above, xxxi. a.

IREN^US AGAINST HERESIES.

509

the prophets who were before you ; " • inasmuch
as she does indeed, in a new fashion, suffer per-
secution from those who do not receive the
word of God, while the self-same spirit rests
upon her^ [as upon these ancient prophets].

10. And indeed the prophets, along with
other things which they predicted, also foretold
this, that all those on whom the Spirit of God
should rest, and who would obey the word of
the Father, and serve Him according to their
ability, should suffer persecution, and be stoned
and slain. For the prophets prefigured in them-
selves all these things, because of their love to
God, and on account of His word. For since
they themselves were members of Christ, each
one of them in his place as a member did, in
accordance with this, set forth the prophecy
[assigned him] ; all of them, although many,
prefiguring only one, and proclaiming the things
which pertain to one. For just as the working
of the whole body is exhibited through means
of our members, while the figure of a complete
man is not displayed by one member, but
through means of all taken together, so also
did all the prophets prefigure the one [Christ] ;
while every one of them, in his special place as
a member, did, in accordance with this, fill up
the [established] dispensation, and shadowed
forth beforehand that particular working of
Christ which was connected with that member.

11. For some of them, beholding Him in
glory, saw His glorious life {conversationem') at
the Father's right hand ; ^ others beheld Him
coming on the clouds as the Son of man ; "* and
those who declared regarding Him, " They shall
look on Him whom they have pierced," 5 indi-
cated His [second] advent, concerning which
He Himself says, " Thinkest thou that when the
Son of man cometh. He shall find faith on the
earth? "^ Paul also refers to this event when
he says, " If, however, it is a righteous thing with
God to recompense tribulation to them that
trouble you, and to you that are troubled rest
with us, at the revelation of the Lord Jesus from
heaven, with His mighty angels, and in a flame
of fire." 7 Others again, speaking of Him as a
judge, and [referring], as if it were a burning
furnace, [to] the day of the Lord, who " gathers
the wheat into His barn, but will bum up the
chaff with unquenchable fire, "^ were accustomed
to threaten those who were unbelieving, concern-
ing whom also the Lord Himself declares, " De-
part from me, ye cursed, into everlasting fire,

' Matt. V. 12.

2 Comp. I Pet. iv. 14.

3 Isa. vi. I ; Ps. ex. i.
^ Dan. vii. 13.

S Zech. xii. 10.

*" Luke xviii. 8. There is nothing to correspond with " putas " in
the received text.
7 2 Thess. i. 6-8.
* Matt. iii. 12.

which my Father has prepared for the devil and
his angels." 9 And the apostle in like manner
says [of them], "Who shall be punished with
everlasting death from the face of the Lord, and
from the glory of His power, when He shall
come to be glorified in His saints, and to be
admired in those who believe in Him." '° There
are also some [of them] who declare, " Thou art
fairer than the children of men ; " " and, " God,
Thy God, hath anointed Thee with the oil of
gladness above Thy fellows ; " '^ and, " Gird Thy
sword upon Thy thigh, O Most Mighty, with
Thy beauty and Thy fairness, and go forward
and proceed prosperously ; and rule Thou
because of truth, and meekness, and righteous-
ness." '3 And whatever other things of a like na-
ture are spoken regarding Him, these indicated
that beauty and splendour which exist in His
kingdom, along with the transcendent and pre-
eminent exaltation [belonging] to all who are
under His sway, that those who hear might desire
to be found there, doing such things as are pleas-
ing to God. Again, there are those who say,
" He is a man, and who shall know him ? " '■* and,
" I came unto the prophetess, and she bare a
son, and His name is called Wonderful, Coun-
sellor, the Mighty God ; " '5 and those [of them]
who proclaimed Him as Immanuel, [born] of
the Virgin, exhibited the union of the Word of
God with His own workmanship, [declaring]
that the Word should become flesh, and the Son
of God the Son of man (the pure One opening
purely that pure womb which regenerates men
unto God, and which He Himself made pure) ;
and having become this which we also are. He
[nevertheless] is the Mighty God, and possesses
a generation which cannot be declared. And
there are also some of them who say, " The
Lord hath spoken in Zion, and uttered His
voice from Jerusalem ; " '^ and, " In Judah is God
known ; " '^ — these indicated His advent which
took place in Judea. Those, again, who declare
that " God comes from the south, and from a
mountain thick with foliage," '* announced His
advent at Bethlehem, as I have pointed out in
the preceding book. '9 From that place, also.
He who rules, and who feeds the people of His
Father, has come. Those, again, who declare
that at His coming " the lame man shall leap as
an hart, and the tongue of the dumb shall

9 Matt. XXV. 41.
*° 2 Thess. i. 9, 10.
" Ps. xlv. 2.
12 Ps. xlv. 7.
'3 Ps. xlv. 3, 4.
'■♦ Jer. xvii. 9 (Sept.). Harvey here remarks: "The LXX. read

K^ijX instead of U^JN. Thus, from a text that teaches us that the

'■'- '■- "^

heart is deceitful above all things, the Fathers extract a proof of
the manhood of Christ."

'5 Isa. viii. 3, ix. 6, vii. 14. [A confusion of texts.]

'6 Joel iii. 16.

'7 Ps. Ixxvi. I.

•8 Hab. iii. 3.

'9 See III. XX. 4.

5IO

IREN^US AGAINST HERESIES.

[speak] plainly, and the eyes of the blind shall
be opened, and the ears of the deaf shall hear," •
and that " the hands which hang down, and the
feeble knees, shall be strengthened," ^ and that
" the dead which are in the grave shall arise," ^
and that He Himself " shall take [upon Him]
our weaknesses, and bear our sorrows," ■♦ — [all
these] proclaimed those works of healing which
were accomplished by Him.

12. Some of them, moreover — [when they
predicted that] as a weak and inglorious man,
and as one who knew what it was to bear in-
firmity,5 and sitting upon the foal of an ass,^ He
should come to Jerusalem ; and that He should
give His back to stripes, ^ and His cheeks to
palms [which struck Him] ; and that He should
be led as a sheep to the slaughter ; ** and that
He should have vinegar and gall given Him to
drink ; ^ and that He should be forsaken by His
friends and those nearest to Him ; '° and that He
should stretch forth His hands the whole day
long;" and that He should be mocked and
maligned by those who looked upon Him ; '^ and
that His garments should be parted, and lots
cast upon His raiment ; '^ and that He should be
brought down to the dust of death, '■♦ with all
[the other] things of a like nature — prophesied
His coming in the character of a man as He
entered Jerusalem, in which by His passion and
crucifixion He endured all the things which
have been mentioned. Others, again, when they
said, "The holy Lord remembered His own
dead ones who slept in the dust, and came
down to them to raise them up, that He might
save them," 's furnished us with the reason on
account of which He suffered all these things.
Those, moreover, who said, " In that day, saith
the Lord, the sun shall go down at noon, and
there shall be darkness over the earth in the
clear day ; and I will turn your feast days into
mourning, and all your songs into lamentation," '^
plainly announced that obscuration of the sun
which at the time of His crucifixion took place
from the sixth hour onwards, and that after this
event, those days which were their festivals ac-
cording to the law, and their songs, should be
changed into grief and lamentation when they
were handed over to the Gentiles. Jeremiah,
too, makes this point still clearer, when he thus

' Isa. XXXV. 5, 6.

' Isa. XXXV. 3.

3 Isa. xxvi. 19.

■♦ Isa. liii. 4.

5 Isa. liii. 3.

* Zech. ix. q.

7 Isa. 1. 6.

' Isa. liii. 7.

9 Ps. Ixix. 21.
'° Ps. xxxviii. II.
" Isa. Ixv. 2.
'- Ps. xxii. 7.
" Ps. xxii. 18.
'* Ps. xxii. 15.

■s Comp. book iii. cap. xx. 4 and book ir. cap. »»^* i.
■'' Amos viii. 9, lo.

speaks concerning Jerusalem : " She that hath
bom [seven] languisheth ; her soul hath become
weary ; her sun hath gone down while it was
yet noon ; she hath been confounded, and suf-
fered reproach : the remainder of them will I
give to the sword in the sight of their enemies." '^

13. Those of them, again, who spoke of His
having slumbered and taken sleep, and of His
having risen again because the Lord sustained
Him,'* and who enjoined the principaUties of
heaven to set open the everlasting doors, that
the King of glory might go in,'9 proclaimed be-
forehand His resurrection from the dead through
the Father's power, and His reception into
heaven. And when they expressed themselves
thus, " His going forth is from the height of
heaven, and His returning even to the highest
heaven ; and there is no one who can hide him-
self from His heat," ^° they announced that very
truth of His being taken up again to the place
from which He came down, and that there is no
one who can escape His righteous judgment.
And those who said, " The Lord hath reigned ;
let the people be enraged : [even] He who
sitteth upon the cherubim ; let the earth be
moved," ^' were thus predicting partly that wrath
from all nations which after His ascension came
upon those who believed in Him, with the move-
ment of the whole earth against the Church ;
and partly the fact that, when He comes from
heaven with His mighty angels, the whole earth
shall be shaken, as He Himself declares, " There
shall be a great earthquake, such as has not
been from the beginning." ^^ And again, when
one says, " Whosoever is judged, let him stand
opposite ; and whosoever is justified, let him
draw near to the servant ^3 of God ; "^^ and, "Woe
unto you, for ye shall wax old as doth a garment,
and the moth shall eat you up ;" and, "All flesh
shall be humbled, and the Lord alone shall be
exalted in the highest," ^s — it is thus indicated
that, after His passion and ascension, God shall
cast down under His feet all who were opposed
to Him, and He shall be exalted above all, and
there shall be no one who can be justified or
compared to Him.

14. And those of them who declare that God
would make a new covenant ^^ with men, not
such as that which He made with the fathers at
Mount Horeb, and would give to men a new
heart and a new spirit ; ^^ and again, " And re-
member ye not the things of old : behold, I

" ler.

«8 Ps.

XV. 9.
lii. 5.

'9 Ps. xxiv. 7.

20 Ps. xix. 6.

2' Ps. xcix. I.

" Matt. xxiv. 21.

" Or " son."

2* Isa. 1. 8, 9 (loosely quoted).

^5 Isa. ii. ij.

** Jer. XXXI. 31, 3a.

'' uek. xxzvi. a6.

IREN^US AGAINST HERESIES.

511

make new things which shall now arise, and ye
shall know it ; and I will make a way in the
desert, and rivers in a dry land, to give drink to
my chosen people, my people whom I have
acquired, that they may show forth my praise," '
— plainly announced that liberty which distin-
guishes the new covenant, and the new wine
which is put into new botdes,^ [that is], the
faith which is in Christ, by which He has pro-
claimed the way of righteousness sprung up in
the desert, and the streams of the Holy Spirit
in a dry land, to give water to the elect people
of God, whom He has acquired, that they might
show forth His praise, but not that they might
blaspheme Him who made these things, that is,
God.

15. And all those other points which I have
shown the prophets to have uttered by means of
so long a series of Scriptures, he who is truly
spiritual will interpret by pointing out, in regard
to every one of the things which have been
spoken, to what special point in the dispensation
of the Lord is referred, and [by thus exhibiting]
the entire system of the work of the Son of
God, knowing always the same God, and always
acknowledging the same Word of God, although
He has [but] now been manifested to us ; ac-
knowledging also at all times the same Spirit of
God, although He has been poured out upon us
after a new fashion in these last times, [knowing
that He descends] even from the creation of
the world to its end upon the human race simply
as such, from whom those who believe God and
follow His word receive that salvation which
flows from Him. Those, on the other hand,
who depart from Him, and despise His precepts,
and by their deeds bring dishonour on Him who
made them, and by their opinions blaspheme
Him who nourishes them, heap up against them-
selves most righteous judgment.^ He therefore
(i.e., the spiritual man) sifts and tries them all,
but he himself is tried by no man : ■♦ he neither
blasphemes his Father, nor sets aside His dis-
pensations, nor inveighs against the fathers, nor
dishonours the prophets, by maintaining that
they were [sent] from another God [than he
worships], or again, that their prophecies were
derived from different sources. 5

CHAP. XXXrV. PROOF AGAINST THE MARCIONITES,

THAT THE PROPHETS REFERRED IN ALL THEIR
PREDICTIONS TO OUR CHRIST.

I. Now I shall simply say, in opposition to
all the heretics, and principally against the fol-
lowers of Marcion, and against those who are
like to these, in maintaining that the prophets

■ Isa. xliii. 19-21.

2 Matt. ix. 17.

3 Rom. ii. 5.

* 1 Cor. ii. 15.

5 " Ex alia et alia substantia fuisse prophetias."

were from another God [than He who is an-
nounced in the Gospel], read with earnest care
that Gospel which has been conveyed to us by
the apostles, and read with earnest care the
prophets, and you will find that the whole con-
duct, and all the doctrine, and all the sufferings
of our Lord, were predicted through them.
But if a thought of this kind should then
suggest itself to you, to say. What then did the
Lord bring to us by His advent ? — know ye
that He brought all [possible] novelty, by bring-
ing Himself who had been announced. For
this very thing was proclaimed beforehand, that
a novelty should come to renew and quicken
mankind. For the advent of the King is pre-
viously announced by those servants who are
sent [before Him], in order to the preparation
and equipment of those men who are to enter-
tain their Lord. But when the King has actually
come, and those who are His subjects have been
filled with that joy which was proclaimed before-
hand, and have attained to that liberty which
He bestows, and share in the sight of Him, and
have listened to His words, and have enjoyed
the gifts which He confers, the question will not
then be asked by any that are possessed of
sense what new thing the King has brought be-
yond [that proclaimed by] those who announced
His coming. For He has brought Himself, and
has bestowed on men those good things which
were announced beforehand, which things the
angels desired to look into.^

2. But the servants would then have been
proved false, and not sent by the Lord, if Christ
on His advent, by being found exactly such as
He was previously announced, had not fulfilled
their words. Wherefore He said, " Think not
that I have come to destroy the law or the
prophets ; I came not to destroy, but to fulfil.
For verily I say unto you, Until heaven and earth
pass away, one jot or one tittle shall not pass
from the law and the prophets till all come to
pass." 7 For by His advent He Himself fulfilled
all things, and does still fulfil in the Church the
new covenant foretold by the law, onwards to
the consummation [of all things]. To this effect
also Paul, His apostle, says in the Epistle to
the Romans, " But now, ^ without the law, has
the righteousness of God been manifested, being
witnessed by the law and the prophets ; for the
just shall live by faith." 9 But this fact, that the
just shall live by faith, had been previously an-
nounced '° by the prophets.

3. But whence could the prophets have had
power to predict the advent of the King, and to
preach beforehand that liberty which was be-

6 I Pet. i. 12.

7 Rom. iii. 21.

8 Matt. V. 17, 18.

9 Rom. i. 17.
»o Hab. ii. 4.

512

IREN^US AGAINST HERESIES.

stowed by Him, and previously to announce all
things which were done by Christ, His words.
His works, and His sufferings, and to predict the
new covenant, if they had received prophetical
inspiration from another God [than He who
is revealed in the Gospel], they being ignorant,
as ye allege, of the ineffable Father, of His king-
dom, and His dispensations, which the Son of
God fulfilled when He came upon earth in these
last times ? Neither are ye in a position to say
that these things came to pass by a certain kind
of chance, as if they were spoken by the prophets
in regard to some other person, while like events
happened to the Lord. For all the prophets
prophesied these same things, but they never
came to pass in the case of any one of the
ancients. For if these things had happened to
any man among them of old time, those [proph-
ets] who lived subsecjuently would certainly not
have prophesied that these events should come
to pass in the last times. Moreover, there is in
fact none among the fathers, nor the prophets,
nor the ancient kings, in whose case any one of
these things properly and specifically took place.
For all indeed prophesied as to the sufferings of
Christ, but they themselves were far from en-
during sufferings similar to what was predicted.
And the points connected with the passion of
the Lord, which were foretold, were realized in
no other case. For neither did it happen at the
death of any man among the ancients that the
sun set at mid-day, nor was the veil of the temple
rent, nor did the earth quake, nor were the rocks
rent, nor did the dead rise up, nor was any one
of these men [of old] raised up on the third day,
nor received into heaven, nor at his assumption
were the heavens opened, nor did the nations
believe in the name of any other ; nor did any
from among them, having been dead and rising
again, lay open the new covenant of liberty.
Therefore the prophets spake not of any one
else but of the Lord, in whom all these aforesaid
tokens concurred.

4. If any one, however, advocating the cause
of the Jews, do maintain that this new covenant
consisted in the rearing of that temple which was
built under Zerubbabel after the emigration to
Babylon, and in the departure of the people from
thence after the lapse of seventy years, let him
know that the temple constructed of stones was
indeed then rebuilt (for as yet that law was ob-
served which had been made upon tables of
stone), yet no new covenant was given, but they
used the Mosaic law until the coming of the
Lord ; but from the Lord's advent, the new
covenant which brings back peace, and the law
which gives life, has gone forth over the whole
earth, as the prophets said : " For out of Zion
shall go forth the law, and the word of the Lord
from Jerusalem ; and He shall rebuke many

people ; and they shall break down their swords
into ploughshares, and their spears into pruning-
hooks, and they shall no longer learn to fight." '
If therefore another law and word, going forth
from Jerusalem, brought in such a [reign of]
peace among the Gentiles which received it (the
word), and convinced, through them, many a
nation of its folly, then [only] it appears that
the prophets spake of some other person. But
if the law of liberty, that is, the word of God,
preached by the apostles (who went forth from
Jerusalem) throughout all the earth, caused such
a change in the state of things, that these
[nations] did form the swords and war-lances
into ploughshares, and changed them into prun-
ing-hooks for reaping the corn, [that is], into
instruments used for peaceful purposes, and that
they are now unaccustomed to fighting, but
when smitten, offer also the other cheek,- then
the prophets have not spoken these things of any
other person, but of Him who effected them.
This person is our Lord, and in Him is that
declaration borne out; since it is He Himself
who has made the plough, and introduced the
pruning-hook, that is, the first semination of man,
which was the creation exhibited in Adam,-^ and
the gathering in of the produce in the last times
by the Word; and, for this reason, since He
joined the beginning to the end, and is the Lord of
both. He has finally displayed the plough, in that
the wood has been joined on to the iron, and
has thus cleansed His land ; because the Word,
having been firmly united to flesh, and in its
mechanism fixed with pins,-* has reclaimed the
savage earth. In the beginning. He figured
forth the pruning-hook by means of Abel, point-
ing out that there should be a gathering in of
a righteous race of men. He says, " For behold
how the just man perishes, and no man considers
it ; and righteous men are taken away, and no
man layeth it to heart." ' These things were acted
beforehand in Abel, wf.re also previously declared
by the prophets, but were accomplished in the
Lord's person ; and the same [is still true] with
regard to us, the body following the example of
the Head.

5. Such are tne arguments proper*^ [to be
used] in opposition to those who maintain that
the prophets [were inspired] by a different God,
and that our Lord [came] from another Father,
if perchance [these heretics] may at length de-

Mic. iv. 2, 3.

' Isa. ii. 3, 4;

2 Matt. V. 39.

3 Book I. p. 327, this volume.

* This is following Harvey's conjectural emendation of the text,
viz., " taleis" for " talis." He considers the //«.? here as symboUcal
of the tiat/s by which our I-ord was fastened to the cross. I'he whole
passage is almost hopelessly obscure, though the general meaning
maybe guessed.

5 Isa. Ivii. I.

* [If it be remembered that we know Irenieus here, only through
a most obscure Latin rendering, we shall be slow to censure thia
conclusion.]

IRENiEUS AGAINST HERESIES.

513

sist from such extreme folly. This is my earnest
object in adducing these Scriptural proofs, that
confuting them, as far as in me lies, by these
very passages, I may restrain them from such
great blasphemy, and from insanely fabricating a
multitude of gods.

CHAP. XXXV. A REFUTATION OF THOSE WHO

ALLEGE THAT THE PROPHETS UTTERED SOME
PREDICTIONS UNDER THE INSPIRATION OF THE
HIGHEST, OTHERS FROM THE DEMIURGE. DIS-
AGREEMENTS OF THE VALENTINIANS AMONG
THEMSELVES WITH REGARD TO THESE SAME
PREDICTIONS.

1. Then again, in opposition to the Valentin-
ians, and the other Gnostics, falsely so called,
who maintain that some parts of Scripture were
spoken at one time from the Pleroma {a siimmi-
tate) through means of the seed [derived] from
that place, but at another time from the interme-
diate abode through means of the audacious
mother Prunica, but that many are due to the
Creator of the world, from whom also the proph-
ets had their mission, we say that it is altogether
irrational to bring down the Father of the universe
to such straits, as that He should not be possessed
of His own proper instruments, by which the
things in the Pleroma might be perfectly pro-
claimed. For of whom was He afraid, so that
He should not reveal His will after His own way
and independently, freely, and without being
involved with that spirit which came into being
in a state of degeneracy and ignorance ? Was
it that He feared that very many would be saved,
when more should have listened to the unadul-
terated truth ? Or, on the other hand, was He
incapable of preparing for Himself those who
should announce the Saviour's advent?

2. But if, when the Saviour came to this earth.
He sent His apostles into the world to proclaim
with accuracy His advent, and to teach the
Father's will, having nothing in common with
the doctrine oi" the Gentiles or of the Jews, much
more, while yet existing in the Pleroma, would
He have appointed His own heralds to proclaim
His future advent into this world, and having
nothing in common with those prophecies origi-
nating from the Demiurge. But if, when within
the Pleroma, He availed Himself of those proph-
ets who were under the law, and declared His own
matters through their instrumentality ; much
more would He, upon His arrival hither, have
made use of these same teachers, and have
preached the Gospel to us by their means.
Therefore let them not any longer assert that
Peter and Paul and the other apostles proclaimed
the truth, but that it was the scribes and Phari-
sees, and the others, through whom the law was
propounded. But if, at His advent. He sent
forth His own apostles in the spirit of truth, and

not in that of error. He did the very same also
in the case of the prophets ; for the Word of
God was always the self-same : and if the Spirit
from the Pleroma was, according to these men's
system, the Spirit of light, the Spirit of truth,
the Spirit of perfection, and the Spirit of knowl-
edge, while that from the Demiurge was the
spirit of ignorance, degeneracy, and error, and
the offspring of obscurity \ how can it be, that in
one and the same being there exists perfection
and defect, knowledge and ignorance, error and
truth, light and darkness ? But if it was impos-
sible that such should happen in the case of the
prophets, for they preached the word of the Lord
from one God, and proclaimed the advent of
His Son, much more would the Lord Himself
never have uttered words, on one occasion from
above, but on another from degeneracy below,
thus becoming the teacher at once of knowledge
and of ignorance ; nor would He have ever
glorified as Father at one time the Founder of
the world, and at another Him who is above
this one, as He does Himself declare : " No
man putteth a piece of a new garment upon an
old one, nor do they put new wine into old
bottles." ' Let these men, therefore, either have
nothing whatever to do with the prophets, as
with those that are ancients, and allege no longer
that these men, being sent beforehand by the
Demiurge, spake certain things under that new
influence which pertains to the Pleroma ; or, on
the other hand, let them be convinced by our
Lord, when He declares that new wine cannot
be put into old bottles.

3. But from what source could the offspring
of their mother derive his knowledge of the
mysteries within the Pleroma, and power to dis-
course regarding them? Suppose that the
mother, while beyond the Pleroma, did bring
forth this very offspring ; but what is beyond the
Pleroma they represent as being beyond the pale
of knowledge, that is, ignorance. How, then,
could that seed, which was conceived in igno-
rance, possess the power of declaring knowledge ?
Or how did the mother herself, a shapeless and
undefined being, one cast out of doors as an abor-
tion, obtain knowledge of the mysteries within
the Pleroma, she who was organized outside it
and given a form there, and prohibited by Horos
from entering within, and who remains outside
the Pleroma till the consummation [of all things],
that is, beyond the pale of knowledge ? Then,
again, when they say that the Lord's passion is a
type of the extension of the Christ above, which
he effected through -Horos, and so imparted a
form to their mother, they are refuted in the
other particulars [of the Lord's passion] , for they
have no semblance of a type to show with regard

' Luke V. 36, 37.

514

IREN^US AGAINST HERESIES.

to them. For when did the Christ above have
vinegar and gall given him to drink ? Or when
was his raiment parted? Or when was he
pierced, and blood and water came forth? Or
when did he sweat great drops of blood ? And
[the same may be demanded] as to the other
particulars which happened to the Lord, of which
the prophets have spoken. From whence, then,
did the mother or her offspring divine the things
which had not yet taken place, but which should
occur afterwards ?

4. They affirm that certain things still, besides
these, were spoken from the Pleroma, but are
confuted by those which are referred to in the
Scriptures as bearing on the advent of Christ.
But what these are [that are spoken from the
Pleroma] they are not agreed, but give differ-
ent answers regarding them. For if any one,
wishing to test them, do question one by one
with regard to any passage those who are their
leading men, he shall find one of them referring
the passage in question to the Propator — that
is, to Bythus ; another attributing it to Arche —
that is, to the Only-begotten ; another to the
Father of all — that is, to the A\' ord ; while an-
other, again, will say that it was spoken of that
one ^on who was [formed from the joint con-
tributions] of the ^ons in the Pleroma ; ' others
[will regard the passage] as referring to Christ,
while another [will refer it] to the Saviour. One,
again, more skilled than these,^ after a long pro-
tracted silence, declares that it was spoken of
Horos ; another that it signifies the Sophia which
is within the Pleroma ; another that it announces
the mother outside the Pleroma ; while another
will mention the God who made the world (the
Demiurge). Such are the variations existing
among them with regard to one [passage], hold-
ing discordant opinions as to the same Scrip-
tures ; and when the same identical passage is
read out, they all begin to purse up their eye-
brows, and to shake their heads, and they say
that they might indeed utter a discourse tran-
scendently lofty, but that all cannot comprehend
the greatness of that thought which is implied in
it ; and that, therefore, among the wise the chief
thing is silence. For that Sige {si/etjcc) which
is above must be typified by that silence which
they presen-e. Thus do they, as many as they
are, all depart [from each other], holding so
many opinions as to one thing, and bearing
about their clever notions in secret within them-
selves. When, therefore, they shall have agreed
among themselves as to the things predicted in
the Scriptures, then also shall they be confuted
by us. For, though holding wrong opinions,
they do in the meanwhile, however, convict
themselves, since they are not of one mind with

' Book i. p. 334, this volume.

2 lUorum; following the Greek form of the comparative degree.

regard to the same words. But as we follow for
our teacher the one and only true God, and pos-
sess His words as the nile of truth, we do all
speak alike with regard to the same things, know-
ing but one God, the Creator of this universe,
who sent the prophets, who led forth the people
from the land of Egypt, who in these last times
manifested His own Son, that He might put the
unbelievers to confusion, and search out the fruit
of righteousness.

CHAP. XXXVI. — THE PROPHETS WERE SENT FROM
ONE AND THE SAME FATHER FROM WHOM THE
SON WAS SENT.

I. Which [God] the Lx)rd does not reject,
nor does He say that the prophets [spake] from
another god than His Father ; nor from any
other essence, but from one and the same Fa-
ther ; nor that any other being made the things
in the world, except His own Father, when He
speaks as follows in His teaching : " There was
a certain householder, and he planted a vine-
yard, and hedged it round about, and digged in
it a winepress, and built a tower, and let it out
to husbandmen, and went into a far country :
And when the time of the fruit drew near, he
sent his servants unto the husbandmen, that they
might receive the fruits of it. And the husband-
men took his servants : they cut one to pieces,
stoned another, and killed another. Again he
sent other servants more than the first : and
they did unto them likewise. But last of all
he sent unto them his only son, saying, Per-
chance they will reverence my son. But when
the husbandmen saw the son, they said among
themselves, This is the heir; come, let us kill
him, and we shall possess his inheritance. And
they caught him, and cast him out of the vine-
yard, and slew him. When, therefore, the lord
of the vineyard shall come, what will he do unto
these husbandmen? They say unto him. He
will miserably destroy these wicked men, and
will let out his vineyard to other husbandmen,
who shall render him the fruits in their season." ^
Again does the Lord say : " Have ye never read.
The stone which the builders rejected, the same
is become the head of the comer : this is the
Lord's doing, and it is marvellous in our eyes?
Therefore I say unto you, that the kingdom of
God shall be taken from you, and given to a
nation bringing forth the fruits thereof." * By
these words He clearly points out to His disci-
ples one and the same Householder — that is,
one God the Father, who made all things by
Himself; while [He shows] that there are vari-
ous husbandmen, some obstinate, and proud, and
worthless, and slayers of the Lord, but others
who render Him, with all obedience, the fruits

3 Matt. xxi. 33-41.
* Matt. xxi. 42-44.

IREN.EUS AGAINST HERESIES.

515

in their seasons ; and that it is the same House-
holder who sends at one time His servants, at
another His Son. From that Father, therefore,
from whom the Son was sent to those husband-
men who slew Him, from Him also were the
servants [sent]. But the Son, as coming from
the Father with supreme authority {principah
auctoritate) , used to express Himself thus : " But
I say unto you." ' The servants, again, [who
came] as from their Lord, spake after the man-
ner of servants, [delivering a message] ; and
they therefore used to say, "Thus saith the
Lord."

2. Whom these men did therefore preach to
the unbelievers as Lord, Him did Christ teach
to those who obey Him ; and the God who had
called those of the former dispensation, is the
same as He who has received those of the latter.
In other words. He who at first used that law
which entails bondage, is also He who did in
after times [call His people] by means of adop-
tion. For God planted the vineyard of the
human race when at the first He formed Adam
and chose the fathers ; then He let it out to hus-
bandmen when He established the Mosaic dis-
pensation : He hedged it round about, that is.
He gave particular instructions with regard to
their worship : He built a tower, [that is]. He
chose Jerusalem : He digged a winepress, that
is. He prepared a receptacle of the prophetic
Spirit. And thus did He send prophets prior to
the transmigration to Babylon, and after that
event others again in greater number than the
former, to seek the fruits, saying thus to them
(the Jews) : "Thus saith the Lord, Cleanse
your ways and your doings, execute just judg-
ment, and look each one with pity and compas-
sion on his brother : oppress not the widow nor
the orphan, the proselyte nor the poor, and let
none of you treasure up evil against his brother
in your hearts, and love not false swearing. Wash
you, make you clean, put away evil from your
hearts, learn to do well, seek judgment, protect
the oppressed, judge the fatherless {pupillo),
plead for the widow ; and come, let us reason
together, saith the Lord." ^ And again : " Keep
thy tongue from evil, and thy lips that they speak
no guile ; depart from evil, and do good ; seek
peace, and pursue it."^ in preaching these
things, the prophets sought the fruits of right-
eousness. But last of all He sent to those un-
believers His own Son, our Lord Jesus Christ,
whom the wicked husbandmen cast out of the
vineyard when they had slain Him. Wherefore
the Lord God did even give it up (no longer
hedged around, but thrown open throughout all
the world) to other husbandmen, who render the

' Matt. V. 22.

2 Jer. vii. 3; Zech. vii. 9, 10, viii. 17; Isa. i. 17-19.

3 Ps. xxxiv. 13, 14.

fruits in their seasons, — the beautiful elect tower
being also raised everywhere. For the illustrious
Church is [now] everyAvhere, and everywhere is
the winepress digged : because those who do re-
ceive the Spirit are everywhere. For inasmuch
as the former have rejected the Son of God, and
cast Him out of the vineyard when they slew
Him, God has justly rejected them, and given to
the Gentiles outside the vineyard the fruits of its
cultivation. This is in accordance with what
Jeremiah says, "The Lord hath rejected and
cast off the nation which does these things ; for
the children of Judah have done evil in my
sight, saith the Lord." ■♦ And again in like man-
ner does Jeremiah speak : " I set watchmen over
you ; hearken to the sound of the trumpet ; and
they said. We will not hearken. Therefore have
the Gentiles heard, and they who feed the flocks
in them." s It is therefore one and the same
Father who planted the vineyard, who led forth
the people, who sent the prophets, who sent His
own Son, and who gave the vineyard to those
other husbandmen that render the fruits in their
season.

3. And therefore did the Lord say to His dis-
ciples, to make us become good workmen :
" Take heed to yourselves, and watch continually
upon every occasion, lest at any time your hearts
be overcharged with surfeiting and drunkenness,
and cares of this life, and that day shall come
upon you unawares ; for as a snare shall it come
upon all dwelling upon the face of the earth." ^
" Let your loins, therefore, be girded about, and
your lights burning, and ye like to men who wait
for their lord, when he shall return from the
wedding." 7 " For as it was in the days of
Noe, they did eat and drink, they bought and
sold, they married and were given in marriage,
and they knew not, until Noe entered into the
ark, and the flood came and destroyed them all ;
as also it was in the days of Lot, they did eat
and drink, they bought and sold, they planted
and builded, until the time that Lot went out
of Sodom ; it rained fire from heaven, and de-
stroyed them all : so shall it also be at the com-
ing of the Son of man." ^ " Watch ye therefore,
for ye know not in what day your Lord shall
come." 9 [In these passages] He declares one
and the same Lord, who in the times of Noah
brought the deluge because of men's disobedi-
ence, and who also in the days of Lot rained fire
from heaven because of the multitude of sinners
among the Sodomites, and who, on account of
this same disobedience and similar sins, will
bring on the day of judgment at the end of

^ Jer. vii. 29, 30.

5 Jer. vi. 17, 18.

6 Luke xxi. 34, 35.

7 Luke xii. 35, 36.

* Luke xvii. 26, etc.
9 Matt. xxiv. 42.

5i6

IREN^US AGAINST HERESIES.

time {in ttflvissimo) ; on which day He declares
that it shall be more tolerable for Sodom and
Gomorrah than for that city and house which
shall not receive the word of His apostles. " And
thou, Capernaum," He said, " is it that thou
shalt be exalted to heaven?' Thou shalt go
down to hell. For if the mighty works which
have been done in thee had been done in Sodom,
It would have remained unto this day. Verily
I say unto you, that it shall be more tolerable
for Sodom in the day of judgment than for
you."^

4. Since the Son of God is always one and the
same, He gives to those who believe on Him a
well of water ^ [springing up] to eternal life, but
He causes the unfruitful fig-tree immediately
to dry up ; and in the days of Noah He justly
brought on the deluge for the purpose of extin-
guishing that most infamous race of men then
existent, who could not bring forth fruit to God,
since the angels that sinned had commingled
vvith them, and [acted as He did] in order that
He might put a check upon the sins of these
men, but [that at the same time] He might pre-
serve the archetype,-* the formation of Adam.
And it was He who rained fire and brimstone
from heaven, in the days of Lot, upon Sodom
and Gomorrah, " an example of the righteous
judgment of God," 5 that all may know, " that
every tree that bringeth not forth good fruit shall
be cut down, and cast into the fire." ^ And it is
He who uses [the words], that it will be more
tolerable for Sodom in the general judgment than
for those who beheld His wonders, and did not
believe on Him, nor receive His doctrine.^ For
as He gave by His advent a greater privilege to
those who believed on Him, and who do His
will, so also did He point out that those who did
not believe on Him should have a more severe
punishment in the judgment ; thus extending
equal justice to all, and being to exact more from
those to whom He gives the more ; the more,
however, not because He reveals the knowledge
of another Father, as I have shown so fully and
so repeatedly, but because He has, by means of
His advent, poured upon the human race the
greater gift of paternal grace.

5. If, however, what I have stated be insuffi-

■ No other of the Greek Fathers quotes this text as above; from
which fact CJrabe infers that the old Latin translator, or his transcrib-
ers, altered the words of Irenxus [N.B. — From one example infer
the rest ] to suit the Latin versions.

^ Matt xi. 23, 24.

3 John iv. 14.
* This is M

is Massuet's conjectural emendation of the text, viz.,
arc/ietypiim for afc<etypu)it. (irabe would insert per before arete,
and he thinks the passage to have a reference to i Pet. iii. 20. Ire-
na:us, in common with the other ancient Fathers, believed that the fallen
angels were the " sons of ( lod " who comminsjled with " the daughters
of men, "and thus produced a race of spurious men. [Gen. vi. i, 2, 3,
and Josephus.]

5 Jude 7. [And note "strange flesh" (Gr. vapKOi irepai;) as to
the angels. Gen. xix. 4, 5.]
* Matt. iii. 10.
' Matt. xi. 24: Luke x. 12.

cient to convince any one that the prophets were
sent from one and the same Father, from whom
also our Lord was sent, let such a one, opening
the mouth of his heart, and calling upon the
Master, Christ Jesus the Lord, listen to Him
when He says, " The kingdom of heaven is like
unto a king who made a marriage for his son,
and he sent forth his servants to call them who
were bidden to the marriage." And when they
would not obey, He goes on to say, " Again he
sent other servants, saying, Tell them that are
bidden. Come ye, I have prepared my dinner ;
my oxen and all the fatlings are killed, and every-
thing is ready ; come unto the wedding. But
they made light of it, and went their way, some
to their farm, and others to their merchandize ;
but the remnant took his servants, and some they
treated despitefully, while others they slew. But
when the king heard this, he was wroth, and sent
his armies and destroyed these murderers, and
burned up their city, and said to his ser\'ants,
The wedding is indeed ready, but they which
were bidden were not worthy. Go out therefore
into the highways, and as many as ye shall find,
gather in to the marriage. So the servants went
out, and collected together as many as they found,
bad and good, and the wedding was furnished
with guests. But when the king came in to see
the guests, he saw there a man not having on a
wedding garment ; and he said unto him. Friend,
how camest thou hither, not having on a wedding
garment? But he was speechless. Then said
the king to his servants. Take him away, hand
and foot, and cast him into outer darkness :
there shall be weeping and gnashing of teeth.
For many are called, but few are chosen." ^
Now, by these words of His, does the Lord
clearly show all [these points, viz.,] that there is
one King and Lord, the Father of all, of whom
He had previously said, " Neither shalt thou
swear by Jerusalem, for it is the city of the great
King ; " '^ and that He had from the beginning
prepared the marriage for His Son, and used,
with the utmost kindness, to call, by the instru-
mentality of His servants, the men of the former
dispensation to the wedding feast ; and when
they would not obey. He still invited them by
sending out other servants, yet that even then
they did not obey Him, but even stoned and
slew those who brought them the message of in-
vitation. He accordingly sent forth His armies
and destroyed them, and burned down their city ;
but He called together from all the highways,
that is, from all nations, [guests] to the marriage
feast of His Son, as also He says by Jeremiah :
" I have sent also unto you my servants the
prophets to say, Return ye now, every man, from

* Matt. xxii. i, etc.

9 Matt. V. 35. Instead of placing a period here, as the editors do^
it seems to us preferable to carry on the construction.

IRENiEUS AGAINST HERESIES.

517

his very evil way, and amend your doings." '
And again He says by the same prophet : " I
have also sent unto you my servants the prophets
throughout the day and before the light ; yet
they did not obey me, nor incline their ears unto
me. And thou shalt speak this word to them :
This is a people that obeyeth not the voice of
the Lord, nor receiveth correction ; faith has
perished from their mouth." ^ The Lord, there-
fore, who has called us everywhere by the apos-
tles, is He who called those of old by the
prophets, as appears by the words of the Lord ;
and although they preached to various nations,
the prophets were not from one God, and the
apostles from another ; but, [proceeding] from
one and the same, some of them announced the
Lord, others preached the Father, and others
again foretold the advent of the Son of God,
while yet others declared Him as already present
to those who then were afar off.

6. Still further did He also make it manifest,
that we ought, after our calling, to be also
adorned with works of righteousness, so that the
Spirit of God may rest upon us ; for this is the
wedding garment, of which also the apostle
speaks, " Not for that we would be unclothed,
but clothed upon, that mortality might be swal-
lowed up by immortality." ^ But those who
have indeed been called to God's supper, yet
have not received the Holy Spirit, because of
their wicked conduct " shall be," He declares,
" cast into outer darkness." * He thus clearly
shows that the very same King who gathered
from all quarters the faithful to the marriage of
His Son, and who grants them the incorruptible
banquet, [also] orders that man to be cast into
outer darkness who has not on a wedding gar-
ment, that is, one who despises it. For as in
the former covenant, " with many of them was
He not well pleased ; " 5 so also is it the case
here, that " many are called, but few chosen." ^
It is not, then, one God who judges, and another
Father who calls us together to salvation ; nor
one, forsooth, who confers eternal light, but
another who orders those who have not on the
wedding garment to be sent into outer darkness.
But it is one and the same God, the Father of
our Lord, from whom also the prophets had
their mission, who does indeed, through His
infinite kindness, call the unworthy ; but He
examines those who are called, [to ascertain] if
they have on the garment fit and proper for the
marriage of His Son, because nothing unbecom-
ing or evil pleases Him. This is in accordance
with what the Lord said to the man who had

' Jer. XXXV. 15.

2 Jer. vii. 25, etc.

3 2 Cor. V. 4.

♦ Matt. xxii. 13.
s I Cor. X. 5.
^ Matt. xxii. 14.

been healed : " Behold, thou art made whole ;
sin no more, lest a worse thing come unto
thee." 7 For he who is good, and righteous,
and pure, and spotless, will endure nothing
evil, nor unjust, nor detestable in His wedding
chamber. This is the Father of our Lord, by
whose providence all things consist, and all are
administered by His command ; and He con-
fers His free gifts upon those who should [re-
ceive them] ; but the most righteous Retributor
metes out [punishment] according to their
deserts, most deservedly, to the ungrateful and
to those that are insensible of His kindness ;
and therefore does He say, " He sent His armies,
and destroyed those murderers, and burned up
their city." ^ He says here, " His armies," be-
cause all men are the property of God. For
" the earth is the Lord's, and the fulness there-
of; the world, and all that dwell therein." ^
Wherefore also the Apostle Paul says in the
Epistle to the Romans, " For there is no power
but of God ; the powers that be are ordained
of God. Whosoever resisteth the power, resist-
eth the ordinance of God ; and they that resist
shall receive unto themselves condemnation.
For rulers are not for a terror to a good work,
but to an evil. Wilt thou then not be afraid of
the power? Do that which is good, and thou
shalt have praise of the same ; for he is the
minister of God to thee for good. But if thou
do that which is evil, be afraid ; for he beareth
not the sword in vain : for he is the minister of
God, the avenger for wrath upon him that doeth
evil. Wherefore ye must needs be subject, not
only for wrath, but also for conscience sake.
For this cause pay ye tribute also ; for they are
God's ministers, attending continually upon this
very thing." '° Both the Lord, then, and the apos-
tles announce as the one only God the Father,
Him who gave the law, who sent the proph-
ets, who made all things ; and therefore does
He say, " He sent His armies," because every
man, inasmuch as he is a man, is His workman-
ship, although he may be ignorant of his God.
For He gives existence to all ; He, " who maketh
His sun to rise upon the evil and the good, and
sendeth rain upon the just and unjust." "

7. And not alone by what has been stated, but
also by the parable of the two sons, the younger
of whom consumed his substance by living luxu-
riously with harlots, did the Lord teach one and
the same Father, who did not even allow a kid
to his elder son ; but for him who had been lost,
[namely] his younger son, he ordered the fatted
calf to be killed, and he gave him the best robe,"

7 John V. 14.

8 Matt. xxii. 7.

9 Ps. xxiv. I.

'° Rom. xiii. 1-7.
" Matt. V. 45.
*^ Luke XV. II.

5i8

IREN.EUS AGAINST HERESIES.

Also by the parable of the workmen who were
sent into the vineyard at different periods of the
day, one and the same God is declared ' as hav-
ing called some in the beginning, when the world
was first created ; but others afterwards, and
others during the intermediate period, others
after a long lapse of time, and others again in
the end of time ; so that there are many work-
men in their generations, but only one house-
holder who calls them together. For there is
but one vineyard, since there is also but one
righteousness, and one dispensator, for there is
one Spirit of God who arranges all things ; and
in like manner is there one hire, for they all
received a penny each man, having [stamped
upon it] the royal image and superscription, the
knowledge of the Son of God, which is immor-
tality. And therefore He began by giving the
hire to those [who were engaged] last, because
in the last times, when the Lxjrd was revealed.
He presented Himself to all [as their reward].

8. Then, in the case of the publican, who ex-
celled the Pharisee in prayer, [we find] that it
was not because he worshipped another Father
that he received testimony from the Lord that
he was justified rather [than the other] ; but be-
cause with great humility, apart from all boasting
and pride, he made confession to the same God.^
The parable of the two sons also : those who are
sent into the vineyard, of whom one indeed op-
posed his father, but aftenvards repented, when
repentance profited him nothing ; the other,
however, promised to go, at once assuring his
father, but he did not go (for " every man is a
liar ; " 5 " to will is present with him, but he
finds not means to perform"''), — [this para-
ble, I say], points out one and the same Father.
Then, again, this truth was clearly shown forth
by the parable of the fig-tree, of which the Lx)rd
says, " Behold, now these three years I come
seeking fruit on this fig-tree, but I find none " 5
(pointing onwards, by the prophets, to His ad-
vent, by whom He came from time to time,
seeking the fruit of righteousness from them,
which he did not find), and also by the circum-
stance that, for the reason already mentioned,
the fig-tree should be hewn down. And, with-
out using a parable, the Lord said to Jerusalem,
' O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest those that are sent unto
thee ; how often would I have gathered thy chil-
dren together, as a hen gathereth her chickens
under her wings, and ye would not ! Behold,
your house shall be left unto you desolate." ^ For
that which had been said in the parable, " Behold,

' Malt. XX. I, etc.
' Luke xviii. lo.
3 Ps. cxvi. 2.

* Rom. vii. 18.
' Luke xiii. 6.

* Luke xiii. 34; Matt, xxiii, 3^.

for three years I come seeking fruit," and in
clear terms, again, [where He says], " How often
would I have gathered thy children together,"
shall be [found] a falsehood, if we do not under-
stand His advent, which is [announced] by the
prophets — if, in fact. He came to them but
once, and then for the first time. But since He
who chose the patriarchs and those [who lived
under the first covenant], is the same Word of
God who did both visit them through the pro-
phetic Spirit, and us also who have been called
together from all quarters by His advent ; in
addition to what has been already said. He truly
declared, " Many shall come from the east and
from the west, and shall recline with Abraham,
and Isaac, and Jacob, in the kingdom of heaven.
But the children of the kingdom shall go into
outer darkness ; there shall be weeping and
gnashing of teeth." 7 If, then, those who do
believe in Him through the preaching of His
apostles throughout the east and west shall
recline with Abraham, Isaac, and Jacob, in the
kingdom of heaven, partaking with them of the
[heavenly] banquet, one and the same God is
set forth as He who did indeed choose the patri-
archs, visited also the people, and called the
Gentiles.

CHAP, XXXVIL — MEN ARE POSSESSED OF FREE
WILL, AND ENDOWED WITH THC FACULTY OF
MAKING A CHOICE. IT IS NOT TRUE, THERE-
FORE, THAT SOME ARE BY NATURE GOOD, AND
OTHERS BAD.

I . This expression [of our Lord] , " How often
would I have gathered thy children together,
and thou wouldest not," ^ set forth the ancient
law of human liberty, because God made man a
free [agent] from the beginning, possessing his
own power, even as he does his own soul, to
obey the behests {at/ utendum sententia) of God
voluntarily, and not by compulsion of God. For
there is no coercion with God, but a good will
[towards us] is present with Him continually.
And therefore does He give good counsel to all.
And in man, as well as in angels. He has placed
the power of choice (for angels are rational be-
ings), so that those who had yielded obedience
might justly possess what is good, given indeed
by (iod, but preserved by themselves. On the
other hand, they who have not obeyed shall,
with justice, be not found in possession of the
good, and shall receive condign punishment :
for God did kindly bestow on them what was
good ; but they themselves did not diligently
keep it, nor deem it something precious, but
poured contempt upon His super-eminent good-
ness. Rejecting therefore the good, and as it
were spuing it out, they shall all deservedly incur

"> Matt. viii. ii, 12.
* Matt, xxiii. 37.

IREN^US AGAINST HERESIES.

519

the just judgment of God, which also the Apos-
tle Paul testifies in his Epistle to the Romans,
where he says, " But dost thou despise the riches
of His goodness, and patience, and long-suffer-
ing, being ignorant that the goodness of God
leadeth thee to repentance? But according to
thy hardness and impenitent heart, thou treas-
urest to thyself ^vrath against the day of wrath,
and the revelation of the righteous judgment
of God." " But glory and honour," he says, " to
every one that doeth good." ' God therefore
has given that which is good, as the apostle tells
us in this Epistle, and they who work it shall
receive glory and honour, because they have
done that which is good when they had it in their
power not to do it ; but those who do it not shall
receive the just judgment of God, because they
did not work good when they had it in their
power so to do.
/ 2. But if some had been made by nature bad,
and others good, these latter would not be de-
serving of praise for being good, for such were
they created ; nor would the former be reprehen-
sible, for thus they were made [originally] . But
since all men are of the same nature, able both
to hold fast and to do what is good ; and, on
the other hand, having also the power to cast
it from them and not to do it, — some do justly
receive praise even among men who are under
the control of good laws (and much more from
God), and obtain deserved testimony of their
choice of good in general, and of persevering
therein ; but the others are blamed, and receive
a just condemnation, because of their rejection
of what is fair and good. And therefore the
prophets used to exhort men to what was good,
to act justly and to work righteousness, as I have
so largely demonstrated, because it is in our
power so to do, and because by excessive negli-
gence we might become forgetful, and thus stand
in need of that good counsel which the good
God has given us to know by means of the
prophets.

3. For this reason the Lord also said, *' Let
your light so shine before men, that they may
see your good deeds, and glorify your Father
who is in heaven." ^ And, " Take heed to your-
selves, lest perchance your hearts be overcharged
with surfeiting, and drunkenness, and worldly
cares." ^ And, " Let your loins be girded about,
and your lamps burning, and ye like unto men
that wait for their Lord, when He returns from
the wedding, that when He cometh and knock-
eth, they may open to Him. Blessed is that
servant whom his Lord, when He cometh, shall
find so doing." ■* And again, " The servant who

' Rom. ii. 4, 5, 7.

2 Matt. V. 16.

3 Luke xxi. 34.

* Luke xii. 35, 36.

knows his Lord's will, and does it not, shall be
beaten with many stripes." s And, "Why call
ye me. Lord, Lord, and do not the things which
I say ? " ^ And again, " But if the servant say
in his heart. The Lord delayeth, and begin to
beat his fellow-servants, and to eat, and drink,
and to be drunken, his Lord will come in a day
on which he does not expect Him, and shall cut
him in sunder, and appoint his portion with the
hypocrites." ^ All such passages demonstrate
the independent will ** of man, and at the same
time the counsel which God conveys to him,
by which He exhorts us to submit ourselves to
Him, and seeks to turn us away from [the sin
of] unbelief against Him, without, however, in
any way coercing us.

4. No doubt, if any one is unwilling to follow
the Gospel itself, it is in his power [to reject it],
but it is not expedient. For it is in man's power
to disobey God, and to forfeit what is good ;
but [such conduct] brings no small amount of
injury and mischief. And on this account Paul
says, " All things are lawful to me, but all things
are not expedient ; " ^ referring both to the liberty
of man, in which respect " all things are lawful,"
God exercising no compulsion in regard to him ;
and [by the expression] " not expedient " point-
ing out that we " should not use our liberty as
a cloak of maliciousness," '° for this is not expe-
dient. And again he says, " Speak ye every man
truth with his neighbour,"" And, "Let no cor-
rupt communication proceed out of your mouth,
neither filthiness, nor foolish talking, nor scur-
rility, which are not convenient, but rather giving
of thanks." '^ And, " For ye were sometimes
darkness, but now are ye light in the Lord ; walk
honestly as children of the light, not in rioting
and drunkenness, not in chambering and wanton-
ness, not in anger and jealousy. And such were
some of you ; but ye have been washed, but ye
have been sanctified in the name of our Lord." '^
If then it were not in our power to do or not to
do these things, what reason had the apostle, and
much more the Lord Himself, to give us coun-
sel to do some things, and to abstain from others ?
But because man is possessed of free will from
the beginning, and God is possessed of free will,
in whose likeness man was created, advice is
always given to him to keep fast the good, which
thing is done by means of obedience to God.

5. And not merely in works, but also in faith,
has God preserved the will of man free and under
his own control, saying, " According to thy faith

5 Luke xii. 47.

6 Luke vi. 46.

' Luke xii. 45 46;

8 TO avTef oi/o'ioj'.

9 I Cor. vi. 12.
•0 I Pet. ii. 16.
" Eph. iv. 25.
'2 Eph. iv. 29.
'3 I Cor. vi. II.

Matt. xxiv. 48-51.

520

IRENi^US AGAINST HERESIES.

be it unto thee ; " ' thus showing that there is a
faith specially belonging to man, since he has an
opinion specially his own. And again, " All things
are possible to him that believeth;"^ and, "Go
thy way ; and as thou hast believed, so be it done
unto thee." ^ Now all such expressions demon-
strate that man is in his own power with respect
to faith. And for this reason, " he that believeth
in Him has eternal life ; while he who believeth
not the Son hath not eternal life, but the wrath
of God shall remain upon him." ■♦ In the same
manner therefore the Lord, both showing His
own goodness, and indicating that man is in his
own free will and his own power, said to Jerusa-
lem, " How often have I wished to gather thy
children together, as a hen [gathereth] her chick-
ens under her wings, and ye would not ! Where-
fore your house shall be left unto you desolate." s
6. Those, again, who maintain the opposite to
these [conclusions], do themselves present the
Lord as destitute of power, as if, forsooth, He
were unable to accomplish what He willed ; or,
on the other hand, as being ignorant that they
were by nature " material," as these men express
it, and such as cannot receive His immortality.
" But He should not," say they, " have created
angels of such a nature that they were capable of
transgression, nor men who immediately proved
ungrateful towards Him ; for they were made
rational beings, endowed with the power of ex-
amining and judging, and were not [formed] as
things irrational or of a [merely] animal nature,
which can do nothing of their own will, but are
drawn by necessity and compulsion to what is
good, in which things there is one mind and one
usage, working mechanically in one groove (/>/-
flexibiles et sine judicio), who are incapable of
being anything else except just what they had
been created." But upon this supposition, nei-
ther would what is good be grateful to them, nor
communion with God be precious, nor would the
good be very much to be sought after, which
would present itself without their own proper
endeavour, care, or study, but would be im-
planted of its own accord and without their con-
cern. Thus it would come to pass, that their
being good would be of no consecjuence, because
they were so by nature rather than by will, and are
possessors of good spontaneously, not by choice ;
and for this reason they would not understand
this fact, that good is a comely thing, nor would
they take pleasure in it. For how can those who
are ignorant of good enjoy it? Or what credit is
it to those who have not aimed at it ? And what
crown is it to those who have not followed in
pursuit of it, like those victorious in the contest?

' M.itt. ix. 29.

* Mark ix. 23.

* Matt. viii. 13.

* John iii. ^6.

5 Matt, xxiii. 37, 38.

7. On this account, too, did the Lord assert
that the kingdom of heaven was the portion of
" the violent ; " and He says, " The violent take
it by force ; " ^ that is, those who by strength
and earnest striving are on the watch to snatch
it away on the moment. On this account also
Paul the Apostle says to the Corinthians, " Know
ye not, that they who run in a racecourse, do all
indeed run, but one receiveth the prize ? So nm,
that ye may obtain. Every one also who engages
in the contest is temperate in all things : now
these men [do it] that they may obtain a cor-
ruptible crown, but we an incorruptible. But I
so run, not as uncertainty ; I fight, not as one
beating the air ; but I make my body livid, and
bring it into subjection, lest by any means, when
preaching to others, I may myself be rendered
a castaway." 7 This able wrestler, therefore,
exhorts us to the struggle for immortality, that
we may be crowned, and may deem the crown
precious, namely, that which is acquired by our
stmggle, but which does not encircle us of its
own accord {sed non ultra coalitam). And the
harder we strive, so much is it the more valua-
ble ; while so much the more valuable it is, so
much the more should we esteem it. And indeed
those things are not esteemed so highly which
come spontaneously, as those which are reached
by much anxious care. Since, then, this power
has been conferred upon us, both the Lord has
taught and the apostle has enjoined us the more
to love God, that we may reach this [prize] for
ourselves by striving after it. For otherwise, no
doubt, this our good would be [virtually] irra-
tional, because not the result of trial. Moreover,
the faculty of seeing would not appear to be so
desirable, unless we had known what a loss it
were to be devoid of sight ; and health, too, is
rendered all the more estimable by an acquaint-
ance with disease ; light, also, by contrasting it
with darkness ; and life with death. Just in the
same way is the heavenly kingdom honourable
to those who have known the earthly one. But
in proportion as it is more honourable, so much
the more do we prize it ; and if we have prized
it more, we shall be the more glorious in the
presence of God. The Lord has therefore en-
dured all these things on our behalf, in order that
we, having been instructed by means of them all,
may be in all respects circumspect for the time
to come, and that, having been rationally taught
to love God, we may continue in His perfect
love : for God has displayed long-suffering in
the case of man's apostasy ; while man has been
instructed by means of it, as also the prophet says,
"Thine own apostasy shall heal thee ; " ^ God
thus determining all things beforehand for the

* Matt. xi. 12.

^ 1 Cor. ix. 24-37.

• Jet. ii. 19.

IREN.EUS AGAINST HERESIES.

521

bringing of man to perfection, for his edification,
and for the revelation of His dispensations, that
goodness may both be made apparent, and right-
eousness perfected, and that the Church may be
fashioned after the image of His Son, and that
man may finally be brought to maturity at some
future time, becoming ripe through such privi-
leges to see and comprehend God.'

CHAP. XXXVIII. — WHY MAN WAS NOT MADE PER-
FECT FROM THE BEGINNING.

1 . If, however, any one say, " What then ?
Could not God have exhibited man as perfect
from the beginning?" let him know that, inas-
much as God is indeed always the same and
unbegotten as respects Himself, all things are
possible to Him. But created things must be
inferior to Him who created them, from the
very fact of their later origin ; for it was not
possible for things recently created to have been
uncreated. But inasmuch as they are not uncre-
ated, for this very reason do they come short
of the perfect. Because, as these things are of
later date, so are they infantile ; so are they
unaccustomed to, and unexercised in, perfect
discipline. For as it certainly is in the power
of a mother to give strong food to her infant,
[but she does not do so], as the child is not
yet able to receive more substantial nourish-
ment ; so also it was possible for God Himself
to have made man perfect from the first, but
man could not receive this [perfection], being
as yet an infant. And for this cause our Lord,
in these last times, when He had summed up all
things into Himself, came to us, not as He might
have come, but as we were capable of beholding
Him. He might easily have come to us in His
immortal glory, but in that case we could never
have endured the greatness of the glory ; and
therefore it was that He, who was the perfect
bread of the Father, offered Himself to us as
milk, [because we were] as infants. He did
this when He appeared as a man, that we, being
nourished, as it were, from the breast of His
flesh, and having, by such a course of milk-
nourishment, become accustomed to eat and
drink the Word of God, may be able also to
contain in ourselves the Bread of immortality,
which is the Spirit of the Father.

2. And on this account does Paul declare to
the Corinthians, " I have fed you with milk, not
with meat, for hitherto ye were not able to bear
it." ^ That is, ye have indeed learned the ad-
vent of our Lord as a man ; nevertheless, because
of your infirmity, the Spirit of the Father has
not as yet rested upon you. " For when envy-
ing and strife," he says, " and dissensions are

' [If we but had the original, this would doubtless be found in all
respects a noble specimen of primitive theology.]
* I Cor. iii. 2.

among you, are ye not carnal, and walk as
men? "3 That is, that the Spirit of the Father
was not yet with them, on account of their im-
perfection and shortcomings of their wal'k in
life. As, therefore, the apostle had the power to
give them strong meat — for those upon whom
the apostles laid hands received the Holy Spirit,
who is the food of life [eternal] — but they
were not capable of receiving it, because they
had the sentient faculties of the soul still feeble
and undisciplined in the practice of things per-
taining to God ; so, in like manner, God had
power at the beginning to grant perfection to
man ; but as the latter was only recently created,
he could not possibly have received it, or even
if he had received it, could he have contained
it, or containing it, could he have retained it.
It was for this reason that the Son of God,
although He was perfect, passed through the
state of infancy in common with the rest of
mankind, partaking of it thus not for His own
benefit, but for that of the infantile stage of
man's existence, in order that man might be
able to receive Him. There was nothing, there-
fore, impossible to and deficient in God, [im-
plied in the fact] that man was not an uncreated
being ; but this merely applied to him who was
lately created, [namely] man.

3. With God there are simultaneously exhib-
ited power, wisdom, and goodness. His power
and goodness [appear] in this, that of His own
will He called into being and fashioned things
having no previous existence ; His wisdom [is
shown] in His having made created things parts
of one harmonious and consistent whole ; and
those things which, through His super-eminent
kindness, receive growth and a long period of
existence, do reflect the glory of the uncreated
One, of that God who bestows what is good
ungrudgingly. For from the very fact of these
things having been created, [it follows] that
they are not uncreated ; but by their continuing
in being throughout a long course of ages, they
shall receive a faculty of the Uncreated, through
the gratuitous bestowal of eternal existence upon
them by God. And thus in all things God has
the pre-eminence, who alone is uncreated, the
first of all things, and the primary cause of the
existence of all, while all other things remain
under God's subjection. But being in subjec-
tion to God is continuance in immortality, and
immortality is the glory of the uncreated One.
By this arrangement, therefore, and these har-
monies, and a sequence of this nature, man, a
created and organized being, is rendered after
the image and likeness of the uncreated God, —
the Father planning everything well and giving
His commands, the Son carrying these into exe-

3 I Cor. iii. 3.

522

IREN^US AGAINST HERESIES.

cution and performing the work of creating, and
the Spirit nourishing and increasing [what is
made], but man making progress day by day,
and ascending towards the perfect, that is, ap-
proximating to the uncreated One. For the
Uncreated is perfect, that is, God. Now it was
necessary that man should in the first instance be
created ; and having been created, should receive
growth ; and having received growth, should be
strengthened ; and having been strengthened,
should abound ; and having abounded, should
recover [from the disease of sin] ; and having
recovered, should be glorified ; and being glori-
fied, should see his Lord. For God is He who
is yet to be seen, and the beholding of God
is productive of immortality, but immortality
renders one nigh unto God.

4. Irrational, therefore, in every respect, are
they who await not the time of increase, but
ascribe to God the infirmity of their nature.
Such persons know neither God nor themselves,
being insatiable and ungrateful, unwilling to be
at the outset what they have also been created
— men subject to passions ; but go beyond the
law of tlie human race, and before that they
become men, they wish to be even now like
God their Creator, and they who are more des-
titute of reason than dumb animals [insist] that
there is no distinction between the uncreated
God and man, a creature of to-day. For these,
[the dumb animals], bring no charge against
God for not having made them men ; but each
one, just as he has been created, gives thanks
that he has been created. For we cast blame
upon Him, because we have not been made
gods from the beginning, but at first merely
men, then at length gods ; although God has
adopted this course out of His pure benevo-
lence, that no one may impute to Him invidious-
ness or gnulgingness. He declares, "■ I have
said, Ye are gods ; and ye are all sons of the
Highest." ' But since we could not sustain the
power of divinity, He adds, " But ye shall die
like men," setting forth both truths — the kind-
ness of His free gift, and our weakness, and
also that we were possessed of power over our-
selves. For after His great kindness He gra-
ciously conferred good [upon us], and made
men like to Himself, [that is] in their own
power ; while at the same time by His prescience
He knew the infirmity of human beings, and
the consequences which would flow from it ; but
through [His] love and [His] power. He shall
overcome the substance of created nature.^ For
it was necessary, at first, that nature should be
exhibited ; then, after that, that what was mor-
tal should be conquered and swallowed up by

' Ps. Ixxxii. 6, 7.

* That is, ih.it man's human nature should not prevent him from
becoming a partaker of the divine.

immortality, and the corniptible by incorrupti-
bility, and that man should be made after the
image and likeness of God, having received the
knowledge of good and evil.

CHAP. XXXIX. — MAN IS ENDOWED WITH THE FAC-
ULTY OF DISTINGUISHING GOOD AND EVIL J SO
THAT, WITHOUT COMPULSION, HE HAS THE POWER,
BY HIS OWN WILL AND CHOICE, TO PERFORM GOD's
COMMANDMENTS, BY DOING WHICH HE AVOIDS
THE EVILS PREPARED FOR THE REBELLIOUS.

1. Man has received the knowledge of good
and evil. It is good to obey God, and to be-
heve in Him, and to keep His commandment, and
this is the life of man ; as not to obey God is
evil, and this is his death. Since God, therefore,
gave [to man] such mental power {fuagna-
nimitatcm^ man knew both the good of obedi-
ence and the evil of disobedience, that the eye
of the mind, receiving experience of both, may
with judgment make choice of the better things ;
and that he may never become indolent or neg-
lectful of God's command ; and learning by ex-
perience that it is an evil thing which deprives
him of life, thac is, disobedience to God, may
never attempt it at all, but that, knowing that
what preserves his life, namely, obedience to
God, is good, he may diligently keep it with all
earnestness. Wherefore he has also had a twp-
fold experience, possessing knowledge of bot^
kinds, that with d'icipline he may make choice
of the better things. But how, if he had no
knowledge of the contrary, could he have had
instruction in that which is good ? For there is
thus a surer and an undoubted comprehension
of matters submitted to us than the mere sur-
mise arising from an opinion regarding them.
For just as the tongue receives experience of
sweet and bitter by means of tasting, and the
eye discriminates between black and white by
means of vision, and the ear recognises the dis-
tinctions of sounds by hearing ; so also does the
mind, receiving through the experience of boths^^
the knowledge of what is good, become more
tenacious of its preservation, by acting in obedi-
ence to God : in the first place, casting away,
by means of repentance, disobedience, as being
something disagreeable and nauseous ; and after-
wards coming to understand what it really is,
that it is contrary to goodness and sweetness, so
that the mind may never even attempt to taste
disobedience to God. But if any one do shun
the knowledge of both these kinds of things, and
the twofold perception of knowledge, he un-
awares divests himself Of the character of a
human being.

2. How, then, shall he be a God, who has not
as yet been made a man ? Or how can he be
perfect who was but lately created ? How, again,
can he be immortal, who in his mortal nature

IREN^US AGAINST HERESIES.

523

did not obey his Maker ? For it must be that
thou, at the outset, shouldest hold the rank of
a man, and then afterwards partake of the glory
of God. For thou dost not make God, but God
thee. If, then, thou art God's workmanship,
await the hand of thy Maker which creates every-
thing in due time ; in due time as far as thou art
concerned, whose creation is being carried out.'
Offer to Him thy heart in a soft and tractable
state, and preserve the form in which the Crea-
tor has fashioned thee, having moisture in thy-
self, lest, by becoming hardened, thou lose the
impressions of His fingers. But by preserving
the framework thou shalt ascend to that which is
perfect, for the moist clay which is in thee is
hidden [there] by the workmanship of God.
His hand fashioned thy substance ; He will cover
thee over [too] within and without with pure gold
and silver, and He will adorn thee to such a de-
gree, that even " the King Himself shall have
pleasure in thy beauty." ^ But if thou, being
obstinately hardened, dost reject the operation of
His skill, and show thyself ungrateful towards
Him, because thou wert created a [mere] man,
by becoming thus ungrateful to God, thou hast
at once lost both His workmanship and life. For
creation is an attribute of the goodness of God ;
but to be created is that of human nature. If,
then, thou shalt deliver up to Him what is thine,
that is, faith towards Him and subjection, thou
shalt receive His handiwork, and shalt be a per-
fect work of God.

3. If, however, thou wilt not believe in Him,
and wilt flee from His hands, the cause of im-
perfection shall be in thee who didst not obey,
but not in Him who called [thee]. For He
commissioned [messengers] to call people to
the marriage, but they who did not obey Him
deprived themselves of the royal supper.^ The
skill of God, therefore, is not defective, for He
has power of the stones to raise up children to
Abraham ; ■♦ but the man who does not obtain it,
is the cause to himself of his own imperfection.
Nor, [in like manner], does the light fail because
of those who have blinded themselves ; but
while it remains the same as ever, those who are
[thus] blinded are involved in darkness through
their own fault. The light does never enslave
any one by necessity ; nor, again, does God
exercise compulsion upon any one unwilling to
accept the exercise of His skill. Those persons,
therefore, who have apostatized from the light
given by the Father, and transgressed the law of
liberty, have done so through their own fault,
since they have been created free agents, and
possessed of power over themselves.

' Efficeris.

2 Ps. xlv. II.

3 Matt. xxii. 3, etc.
* Matt. iii. 9.

4. But God, foreknowing all things, prepared
fit habitations for both, kindly conferring that
light which they desire on those who seek aftei
the light of incorruption, and resort to it ; but
for the despisers and mockers who avoid and
turn themselves away from this light, and who
do, as it were, blind themselves, He has prepared
darkness suitable to persons who oppose the
light, and He has inflicted an appropriate pun-
ishment upon those who try to avoid being sub-
ject to Him. Submission to God is eternal rest^,
so that they who shun the light have a place
worthy of their flight ; and those who fly from
eternal rest, have a habitation in accordance
with their fleeing. Now, since all good things
are with God, they who by their own determina-
tion fly from God, do defraud themselves of all
good things ; and having been [thus] defrauded
of all good things with respect to God, they shall
consequently fall under the just judgment of
God. For those persons who shun rest shall
justly incur punishment, and those who avoid
the light shall justly dwell in darkness. For as
in the case of this temporal light, those who
shun it do deliver themselves over to darkness,
so that they do themselves become the cause to
themselves that they are destitute of light, and
do inhabit darkness ; and, as I have already
observed, the light is not the cause of such an
[unhappy] condition of existence to them ; so
those who fly from the eternal light of God,
which contains in itself all good things, are
themselves the cause to themselves of their in-
habiting eternal darkness, destitute of all good
things, having become to themselves the cause
of [their consignment to] an abode of that
nature.

CHAP. XL. ONE AND THE SAME GOD THE FATHER

INFLICTS PUNISHMENT ON THE REPROBATE, AND
BESTOWS REWARDS ON THE ELECT.

I. It is therefore one and the same God the
Father who has prepared good things with Him-
self for those who desire His fellowship, and
who remain in subjection to Him ; and who has
prepared the eternal fire for the ringleader of
the apostasy, the devil, and those who revolted
with him, into which [fire] the Lord 5 has de-
clared those men shall be sent who have been
set apart by themselves on His left hand. And
this is what has been spoken by the prophet, " I
am a jealous God, making peace, and creating
evil things ; " ^ thus making peace and friendship
with those who repent and turn to Him, and
bringing [them to] unity, but preparing for the
impenitent, those who shun the light, eternal fire
and outer darkness, which are evils indeed to

those persons who fall into them.

. ^ . . — »

5 Matt. XXV. 41.
^ Isa. xlv. 7.

524

IREN^US AGAINST HERESIES.

2. If, however, it were truly one Father who
confers rest, and another God who has prepared
the fire, their sons would have been equally
different [one from the other] ; one, indeed,
sending [men] into the Father's kingdom, but
the other into eternal fire. But inasmuch as
one and the same Lord has pointed out that the
whole human race shall be divided at the judg-
ment, " as a shepherd divideth the sheep from
the goats," ' and that to some He will say,
" Come, ye blessed of My Father, receive the
kingdom which has been prepared for you," ^
but to others, " Depart from me, ye cursed, into
everlasting fire, which My Father has prepared
for the devil and his angels," ^ one and the same
Father is manifestly declared [in this passage],
" making peace and creating evil things," pre-
paring fit things for both ; as also there is one
Judge sending both into a fit place, as the Lord
sets forth in the parable of the tares and the
wheat, where He says, " As therefore the tares
are gathered together, and burned in the fire, so
shall it be at the end of the world. The Son of
man shall send His angels, and they shall gather
from His kingdom everything that offendeth,
and those who work iniquity, and shall send
them into a furnace of fire : there shall be weep-
ing and gnashing of teeth. Then shall the just
shine forth as the sun in the kingdom of their
Father." ■♦ The Father, therefore, who has pre-
pared the kingdom for the righteous, into which
the Son has received those worthy of it, is He
who has also prepared the furnace of fire, into
which these angels commissioned by the Son of
man shall send those persons who deserve it, ac-
cording to God's command.

3. The Lord, indeed, sowed good seed in His
own field ; s and He says, " The field is the
world." But while men slept, the enemy came,
and " sowed tares in the midst of the wheat, and
went his way." ^ Hence we learn that this was
the apostate angel and the enemy, because he
was envious of God's workmanship, and took in
hand to render this [workmanship] an enmity
with God. For this cause also God has banished
from His presence him who did of his own ac-
cord stealthily sow the tares, that is, him who
brought about the transgression ; 7 but He took
compassion upon man, who, through want of
care no doubt, but still wickedly [on the part
of another], became involved in disobedience;
and He turned the enmity by which [the devil]

■ Matt. XXV. 3a.

' Matt. XXV. 34.

3 Matt. XXV. 41.

* Matt. xiii. 40-43.

' Matt. xiii. 34. [Applicable to the origin of heresies.]

!' Matt. xiii. 28.

7 The old I-atin translator varies from this (the Greek of which
was recovered by Grabe from two ancient Catena I'atrum), making
the clause run thus, that is, the transgression ivhich he had him-
self introduced, making the explanatory words to refer to the tares,
and not, as in the Greek, to the sower 0/ the tares.

had designed to make [man] the enemy of God,
against the author of it, by removing His own
anger from man, turning it in another direction,
and sending it instead upon the serpent. As
also the Scripture tells us that God said to the
serpent, " And I will place enmity between thee
and the woman, and between thy seed and her
seed. He ^ shall bruise thy head, and thou shalt
bruise his heel." 9 And the Lord summed up
in Himself this enmity, when He was made man
from a woman, and trod upon his [the serpent's]
head, as I have pointed out in the preceding
book.

CHAP. XLI. — THOSE PERSONS WHO DO NOT BE-
LIEVE IN GOD, BUT WHO ARE DISOBEDIENT, ARE
ANGELS AND SONS OF THE DEVIL, NOT INDEED
BY NATURE, BUT BY IMITATION. CLOSE OF THIS
BOOK, AND SCOPE OF THE SUCCEEDING ONE.

1. Inasmuch as the Lord has said that there
are certain angels, [viz., those] of the devil, for
whom eternal fire is prepared ; and as, again.
He declares with regard to the tares, " The tares
are the children of the wicked one," '° it must
be affirmed that He has ascribed all who are of
the apostasy to him who is the ringleader of this
transgression. But He made neither angels nor
men so by nature. For we do not find that the
devil created anything whatsoever, since indeed
he is himself a creature of God, like the other
angels. For God made all things, as also David
says with regard to all things of the kind : " For
He spake the word, and they were made ; He
commanded, and they were created." "

2. Since, therefore, all things were made by
God, and since the devil has become the cause
of apostasy to himself and others, justly does
the Scripture always term those who remain in
a state of apostasy " sons of the devil " and
"angels of the wicked one" {maligni). For
[the word] " son," as one before me has ob-
served, has a twofold meaning : one [is a son]
in the order of nature, because he was born a
son ; the other, in that he was made so, is reputed
a son, although there be a difference betAveen
being born so and being made so. For the first
is indeed born from the person referred to ;
but the second is made so by him, whether as
respects his creation or by the teaching of his
doctrine. For when any person has been taught
from the mouth of another, he is termed the
son of him who instructs him, and the latter [is
called] his father. According to nature, then —
that is, according to creation, so to speak — we
are all sons of God, because we have all been
created by God. But with respect to obedience

' Following the reading of the LXX., ovtoj <ro« Tijp^a-ti Kt(i>a\^v.

9 Gen. iii. 15.
'o Matt. xiii. 38.
" Ps. cxlix. 5.

IRENiEUS AGAINST HERESIES.

525

and doctrine we are not all the sons of God :
those only are so who believe in Him and do
His will. And those who do not believe, and
do not obey His will, are sons and angels of the
devil, because they do the works of the devil.
And that such is the case He has declared in
Isaiah : " I have begotten and brought up chil-
dren, but they have rebelled against Me." ' And
again, where He says that these children are
aliens : " Strange children have lied unto Me." ^
According to nature, then, they are [His] chil-
dren, because they have been so created; but
with regard to their works, they are not His
children.

3. For as, among men, those sons who dis-
obey their fathers, being disinherited, are still
their sons in the course of nature, but by law
are disinherited, for they do not become the
heirs of their natural parents ; so in the same
way is it with God, — those who do not obey
Him being disinherited by Him, have ceased to
be His sons. Wherefore they cannot receive
His inheritance : as David says, " Sinners are
alienated from the womb ; their anger is after
the likeness of a serpent." ^ And therefore did
the Lord term those whom He knew to be the
offspring of men " a generation of vipers ; " ■*
because after the manner of these animals they
go about in subtilty, and injure others. For He
said, " Beware of the leaven of the Pharisees and
of the Sadducees." ^ Speaking of Herod, too.
He says, " Go ye and tell that fox," ^ aiming at
his wicked cunning and deceit. Wherefore the
prophet David says, " Man, being placed in
honour, is made like unto cattle." ^ And again
Jeremiah says, " They are become like horses,
furious about females ; each one neighed after his
neighbour's wife." ^ And Isaiah, when preach-
ing in Judea, and reasoning with Israel, termed
them " rulers of Sodom " and " people of Go-
morrah ; " 9 intimating that they were like the
Sodomites in wickedness, and that the same
description of sins was rife among them, calling
them by the same name, because of the simi-
larity of their conduct. And inasmuch as they
were not by nature so created by God, but had
power also to act rightly, the same person said
to them, giving them good counsel, " Wash ye,
make you clean ; take away iniquity from your
souls before mine eyes ; cease from your iniqui-
ties." •" Thus, no doubt, since they had trans-

' Isa. i. 2.

' Ps. xviii. 45.

3 Ps. Iviii. 3, 4.

■* Matt, xxiii. 33.

5 Matt. xvi. 6.

* Luke xiii. 32.

7 Ps. xlix. 21.

« Jer. V. 8.

9 Isa. i. 10.

>o fca. i. 16.

gressed and sinned in the same manner, so did
they receive the same reproof as did the Sodom-
ites. But when they should be converted and
come to repentance, and cease from evil, they
should have power to become the sons of God,
and to receive the inheritance of immortality
which is given by Him. For this reason, there-
fore, He has termed those " angels of the devil,"
and " children of the wicked one," " who give
heed to the devil, and do his works. But these
are, at the same time, all created by the one and
the same God. When, however, they believe
and are subject to God, and go on and keep
His doctrine, they are the sons of God ; but
when they have apostatized and fallen into
transgression, they are ascribed to their chief,
the devil — to him who first became the cause
of apostasy to himself, and afterwards to others.
4. Inasmuch as the words of the Lord are
numerous, while they all proclaim one and the
same Father, the Creator of this world, it was
incumbent also upon me, for their own sake, to
refute by many [arguments] those who are in-
volved in many errors, if by any means, when
they are confuted by many [proofs], they may
be converted to the truth and saved. But it is
necessary to subjoin to this composition, in what
follows, also the doctrine of Paul after the words
of the Lord, to examine the opinion of this man,
and expound the apostle, and to explain whatso-
ever [passages] have received other interpreta-
tions from the heretics, who have altogether
misunderstood what Paul has spoken, and to
point out the folly of their mad opinions ; and
to demonstrate from that same Paul, from whose
[writings] they press questions upon us, that
they are indeed utterers of falsehood, but that
the apostle was a preacher of the truth, and
that he taught all things agreeable to the preach-
ing of the truth ; [to the effect that] it was one
God the Father who spake with Abraham, who
gave the law, who sent the prophets beforehand,
who in the last times sent His Son, and con-
ferred salvation upon His own handiwork —
that is, the substance of flesh. Arranging, then,
in another book, the rest of the words of the
Lord, which He taught concerning the Father
not by parables, but by expressions taken in
their obvious meaning {sed simpliciter ipsis dic-
tionibus), and the exposition of the Epistles
of the blessed apostle, I shall, with God's aid,
furnish thee with the complete work of the
exposure and refutation of knowledge, falsely
so called ; thus practising myself and thee in
[these] five books for presenting opposition to
all heretics.

•' Matt. XXV. 41, xiii. 38.

IREN^US AGAINST HERESIES.

BOOK V.

PREFACE.

In the four preceding books, my very dear
friend, which I put forth to thee, all the heretics
have been exposed, and their doctrines brought
to Hght, and these men refuted who have devised
irrehgious opinions. [I have accompHshed this
by adducing] something from the doctrine pecul-
iar to each of these men, which they have left
in their writings, as well as by using arguments
of a more general nature, and applicable to them
all.' Then I have pointed out the truth, and
shown the preaching of the Church, which the
prophets proclaimed (as I have already demon-
strated), but which Christ brought to perfec-
tion, and the apostles have handed down, from
whom the Church, receiving [these truths], and
throughout all the worid alone preserving them
in their integrity (bene), has transmitted them to
her sons. Then also — having disposed of all
questions which the heretics propose to us, and
having explained the doctrine of the apostles,
and clearly set forth many of those things which
were said and done by the Lord in parables — I
shall endeavour, in this the fifth book of the
entire work which treats of the exposure and
refutation of knowledge falsely so called, to
exhibit proofs from the rest of the Lord's doc-
trine and the apostolical epistles : [thus] com-
plying with thy demand, as thou didst request
of me (since indeed I have been assigned a
place in the ministry of the word) ; and, labour-
ing by every means in my power to furnish thee
with large assistance against the contradictions
of the heretics, as also to reclaim the wanderers
and convert them to the Church of God, to con-
firm at the same time the minds of the neophytes,
that they may preserve stedfast the faith which
they have received, guarded by the Church in
its integrity, in order that they be in no way
perverted by those who endeavour to teach

■ Ex rationc universis ostensionibus procedeate.
very obscure.

526

The words are

them false doctrines, and lead them away from
the truth. It will be incumbent upon thee, how-
ever, and all who may happen to read this writ-
ing, to peruse with great attention what I have
already said, that thou mayest obtain a knowl-
edge of the subjects against which I am con-
tending. For it is thus that thou wilt both
controvert them in a legitimate manner, and
wilt be prepared to receive the proofs brought
forward against them, casting away their doc-
trines as filth by means of the celestial faith ;
but following the only true and stedfast Teacher,
the Word of God, our Lord Jesus Christ, who
did, through His transcendent love, become what
we are, that He might bring us to be even what
He is Himself.

CHAP. I. CHRIST ALONE IS ABLE TO TEACH DI-
VINE THINGS, AND TO REDEEM US : HE, THE
SAME, TOOK FLESH OF THE VIRGIN MARY, NOT
MERELY IN APPEAR.\NCE, BUT ACTUALLY, BY THE
OPERATION OF THE HOLY SPIRIT, IN ORDER TO
RENOVATE US. STRICTURES ON THE CONCEITS OF
VALENTINUS AND EBION.

I . For in no other way could we have learned
the things of God, unless our Master, existing
as the Word, had become man. For no other
being had the power of revealing to us the
things of the Father, except His own proper
Word. For what other person " knew the mind
of the Lord," or who else " has become His
counsellor? "2 Again, we could have learned
in no other way than by seeing our Teacher, and
hearing His voice with our own ears, that, hav-
ing become imitators of His works as well as
doers of His words, we may have communion
with Him, receiving increase from the perfect
One, and from Him who is prior to all creation.
We — who were but lately created by the only
best and good Being, by Him also who has the
gift of immortality, having been formed after

* Rom. xi. 34.

-.ice

IRENvEUS AGAINST HERESIES.

527

jig
bh

edestinated, according to the
Father, that we, who had as
.0 exibiciici-, might come into being), and
• the first-fruits of creation' — have received,
in the times known beforehand, [the blessings
of salvation] according to the ministration of the
Word, who is perfect in all things, as the mighty
Word, and very man, who, redeeming us by His
own blood in a manner consonant to reason, gave
Himself as a redemption for those who had been
led into captivity. And since the apostasy tyran-
nized over us unjustly, and, though we were by
nature the property of the omnipotent God,
alienated us contrary to nature, rendering us its
own aisciples, the Word of God, powerful in all
things, and not defective with regard to His own
justice, did righteously turn against that apos-
tasy, and redeem from it His own property, not
by violent means, as the [apostasy] had obtained
dominion over us at the beginning, when it in-
satiably snatched away what was not its own, but
by means of persuasion, as became a God of
counsel, who does not use violent means to
obtain what He desires ; so that neither should
justice be infringed upon, nor the ancient handi-
work of God go to destruction. Since the Lord
thus has redeemed us through His own blood,
giving His soul for our souls, and His flesh for
our flesh, ^ and has also poured out the Spirit of
the Father for the union and communion of God
and man, imparting indeed God to men by means
of the Spirit, and, on the other hand, attaching
man to God by His own incarnation, and bestow-
ing upon us at His coming immortality durably
and truly, by means of communion with God, —
all the doctrines of the heretics fall to ruin.

2. Vain indeed are those who allege that He
appeared in mere seeming. For these things
were not done in appearance only, but in ac-
tual reality. But if He did appear as a man,
when He was not a man, neither could the Holy
Spirit have rested upon Him, — an occurrence
which did actually take place — as the Spirit is
invisible ; nor, [in that case] , was there any de-
gree of truth in Him, for He was not that which
He seemed to be. But I have already remarked
that Abraham and the other prophets beheld
Him after a prophetical manner, foretelling in
vision what should come to pass. If, then, such
a being' has now appeared in outward semblance
different from what he was in reality, there has
been a certain prophetical vision made to men ;
and another advent of His must be looked for-
ward to, in which He shall be such as He has
now been seen in a prophetic manner. And I
have proved already, that it is the same thing to
say that He appeared merely to outward seeming,

I " Initium facturae," which Grabe thinks should be thus trans-
lated with reference to Jas. i. 18.

- [Compare Clement, cap. 49, p. 18, this volume.]

and [to affirm] that He received nothing from
Mary. For He would not have been one truly
possessing flesh and blood, by which He redeemed
us, unless He had summed up in Himself the an-
cient formation of Adam. Vain therefore are the
disciples of Valentinus who put forth this opinion,
in order that they may exclude the flesh from
salvation, and cast aside what God has fashioned.
3. Vain also are the Ebionites, who do not
receive by faith into their soul the union of God
and man, but who remain in the old leaven of
[the natural] birth, and who do not choose to
understand that the Holy Ghost came upon
Mary, and the power of the Most High did
overshadow her : ^ wherefore also what was gen-
erated is a holy thing, and the Son of the Most
High God the Father of all, who effected the in-
carnation of this being, and showed forth a new
[kind of] generation ; that as by the former gen-
eration we inherited death, so by this new gener-
ation we might inherit life. Therefore do these
men reject the commixture of the heavenly wine,-*
and wish it to be water of the world only, not
receiving God so as to have union with Him,
but they remain in that Adam who had been
conquered and was expelled from Paradise : not
considering that as, at the beginning of our for-
mation in Adam, that breath of life which pro-
ceeded from God, having been united to what
had been fashioned, animated the man, and
manifested him as a being endowed with rea-
son ; so also, in [the times of] the end, the
Word of the Father and the Spirit of God, hav-
ing become united with the ancient substance of
Adam's formation, rendered man living and per-
fect, receptive of the perfect Father, in order
that as in the natural [Adam] we all were dead,
so in the spiritual we may all be made alive. 5
For never at any time did Adam escape the
hands^ of God, to whom the Father speaking,
said, " Let Us make man in Our image, after
Our likeness." And for this reason in the last
times {fine), not by the will of the flesh, nor by
the will of man, but by the good pleasure of the
Father,'' His hands formed a living man, in order
that Adam might be created [again] after the
image and likeness of God.

CHAP. IL WHEN CHRIST VISITED US IN HIS

GRACE, HE DID NOT COME TO WHAT DID NOT
BELONG TO HIM : ALSO, BY SHEDDING HIS TRUE
BLOOD FOR US, AND EXHIBITING TO US HIS
TRUE FLESH IN THE EUCHARIST, HE CONFERRED
UPON OUR FLESH THE CAPACITY OF SALVATION.

I. And vain likewise are those who say that

3 Luke i. 35.

* In allusion to the mixture of water in the eucharistic cup, as
practised in these primitive times. The Ebionites and others used ta
consecrate the element of water alone.

5 I Cor. XV. 22.

* Viz., the Son and the Spirit.
' John i. 13.

528

IREN.EUS AGAINST HERESIES.

(

God came to those things which did not belong
to Him, as if covetous of another's property ; in
order that He might deUver up that man who had
been created by another, to that God who had
neither made nor formed anything, but who also
was deprived from the beginning of His own
proper formation of men. The advent, there-
fore, of Him whom these men represent as com-
ing to the things of others, was not righteous ;
nor did He truly redeem us by His own blood, if
He did not really become man, restoring to His
own handiwork what was said [of it] in the be-
ginning, that man was made after the image and
likeness of God ; not snatching away by strata-
gem the property of another, but taking pos-
session of His own in a righteous and gracious
manner. As far as concerned the apostasy, in-
deed, He redeems us righteously from it by His
own blood ; but as regards us who have been
redeemed, [He does this] graciously. For we
have given nothing to Him previously, nor does
I He desire anything from us, as if He stood in
1 need of it ; but we do stand in need of fellow-
ship with Him. And for this reason it was
I that He graciously poured Himself out, that
He might gather us into the bosom of the
Father.

2. But vain in every respect are they who de-
spise the entire dispensation of God, and disallow
the salvation of the flesh, and treat with con-
tempt its regeneration, maintaining that it is not
capable of incorruption. But if this indeed do
not attain salvation, then neither did the Lord
redeem us with His blood, nor is the cup of the
Eucharist the communion of His blood, nor the
bread which we break the communion of His
body.' For blood can only come from veins
and flesh, and whatsoever else makes up the sub-
stance of man, such as the Word of God was
actually made. By His own blood he redeemed
us, as also His apostle declares, " In whom we
have redemption through His blood, even the
remission of sins." ^ And as we are His mem-
bers, we are also nourished by means of the
creation (and He Himself grants the creation to
us, for He causes His sun to rise, and sends rain
when He wills 3). He has acknowledged the
cup (which is a part of the creation) as His own
blood, from which He bedews our blood ; and
^e bread (also a part of the creation) He has
established as His own body, from which He
gives increase to our bodies."*

3. When, therefore, the mingled cup and the
manufactured bread receives the Word of God,
and the Eucharist of the blood and the body of

' I Cor. X. 16.

2 Col i. 14.

^ Matt. V. 45.

* [ Again^ he carefully asserts that the bread is the body, and the
wine (cup) is the blood. The elements are sanctified, not changed
materially.]

Christ is made,5 from which things the substan^
of our flesh is increased and supported, how C2
they affirm that the flesh is incapable of receivil
the gift of God, which is life eternal, whif
[flesh] is nourished from the body and blood ui
the Lord, and is a member of Him ? — even as
the blessed Paul declares in his Epistle to the
Ephesians, that " we are members of His body,
of His flesh, and of His bones." ^ He does not
speak these words of some spiritual and invisible
man, for a spirit has not bones nor flesh ; ^ but
[he refers to] that dispensation [by which the
Lord became] an actual man, consisting of flesh,
and nerves, and bones, — that [flesh] which is
nourished by the cup which is His blood, and
receives increase from the bread which is His
body. And just as a cutting from the vine
planted in the ground fructifies in its season, or
as a corn of wheat falling into the earth and be-
coming decomposed, rises with manifold increase
by the Spirit of God, who contains all things, \
and then, through the wisdom of God, serves
for the use of men, and having received the
Word of God, becomes the Eucharist, which is
the body and blood of Christ ; so also our bodies,
being nourished by it, and deposited in the
earth, and suffering decomposition there, shall
rise at their appointed time, the Word of God
granting them resurrection to the glor}' of God,
even the Father, who freely gives to this mortal
immortality, and to this corruptible incorrup-
tion,^ because the strength of God is made per-
fect in weakness,^ in order that we may never
become puffed up, as if we had life from our-
selves, and exalted against God, our minds be-
coming ungrateful ; but learning by experience
that we possess eternal duration from the excel-
ling power of this Being, not from our own nature,
we may neither undervalue that glory which sur-
rounds God as He is, nor be ignorant of our own
nature, but that we may know what God can
effect, and what benefits man receives, and thus
never wander from the true comprehension of
things ag they are, that is, both with regard to
God and with regard to man. And might it not
be the case, perhaps, as I have already observed,
that for this purpose God permitted our resolu-
tion into the common dust of mortality,'" that
we, being instructed by every mode, may be ac-
curate in all things for the future, being ignorant
neither of God nor of ourselves ?

5 The Greek text, of which a considerable portion remains here,
would give, " and the Eucharist becomes the body of Christ."

* Eph. V. JO.

' Luke XXIV. 39.

' I Cor. XV. 53.

9 2 Cor. xii. 3.

'° This is Harvey's free rendering of the passage, which is in the
Greek (as preserved in the Catena of John of Damascus) : icai iii
rouTo i)vi<j\(TO 6 0€b? Tr\v ct? r'y^v y-r\v T}/j.oiv acaAuaiv. In the
Latin : Propter hoc passus est Dcus fieri in nobis resolutionem. See
Book iii. cap. xx. 3.

IREN^US AGAINST HERESIES.

529

CHAP. III. THE POWER AND GLORY OF GOD SHINE

FORTH IN THE WEAKNESS OF HUMAN FLESH, AS
HE WILL RENDER OUR BODY A PARTICIPATOR OF
THE RESURRECTION AND OF IMMORTALITY, AL-
THOUGH HE HAS FORMED IT FROM THE DUST
OF THE EARTH ; HE WILL ALSO BESTOW UPON
IT THE ENJOYMENT OF IMMORTALITY, JUST AS
HE GRANTS IT THIS SHORT LIFE IN COMMON
WITH THE SOUL.

1. The Apostle Paul has, moreover, in the
most lucid manner, pointed out that man has
been delivered over to his own infirmity, lest,
being uplifted, he might fall away from the truth.
Thus he says in the second [Epistle] to the
Corinthians : " And lest I should be lifted up by
the sublimity of the revelations, there was given
unto me a thorn in the flesh, the messenger of
Satan to buffet me. And upon this I besought
the Lord three times, that it might depart from
me. But he said unto me, My grace is sufficient
for thee ; for strength is made perfect in weak-
ness. Gladly therefore shall I rather glory in
infirmities, that the power of Christ may dwell
in me."' What, therefore? (as some may ex-
claim : ) did the Lord wish, in that case, that
His apostles should thus undergo buffeting, and
that he should endure such infirmity ? Even so
it was ; the word says it. For strength is made
perfect in weakness, rendering him a better man
who by means of his infirmity becomes ac-
quainted with the power of God. For how
could a man have learned that he is himself an
infirm being, and mortal by nature, but that God
is immortal and powerful, unless he had learned
by experience what is in both? For there is
nothing evil in learning one's infirmities by en-
durance ; yea, rather, it has even the beneficial
effect of preventing him from forming an undue
opinion of his own nature (f/on aberrare in
natura sua). But the being lifted up against
God, and taking His glory to one's self, render-
ing man ungrateful, has brought much evil upon
him. [And thus, I say, man must learn both
things by experience], that he may not be des-
titute of truth and love either towards himself
or his Creator.^ But the experience of both
confers upon him the true knowledge as to God
and man, and increases his love towards God.
Now, where there exists an increase of love,
there a greater glory is wrought out by the power
of God for those who love Him.

2. Those men, therefore, set aside the power
of God, and do not consider what the word
declares, when they dwell upon the infirmity of
the flesh, but do not take into consideration the

' 2 Cor. xii. 7-9.

^ We have adopted here the explanation of Massuet, who con-
siders the preceding period as merely parenthetical. Both Grabe and
Harvey, however, would make conjectural emendations in the text,
which seem to us to be inadmissible.

power of Him who raises it up from the dead.
For if He does not vivify what is mortal, and
does not bring back the corruptible to incorrup-
tion, He is not a God of power. But that He
is powerful in all these respects, we ought to
perceive from our origin, inasmuch as God,
taking dust from the earth, formed man. And
surely it is much more difficult and incredible,
from non-existent bones, and nerves, and veins,
and the rest of man's organization, to bring it
about that all this should be, and to make man
an animated and rational creature, than to re-
integrate again that which had been created and
then afterwards decomposed into earth (for the
reasons already mentioned), having thus passed
into those [elements] from which man, who had
no previous existence, was formed. For He who
in the beginning caused him to have being who
as yet was not, just when He pleased, shall much
more reinstate again those who had a former
existence, when it is His will [that they should
inherit] the life granted by Him. And that flesh
shall also be found fit for and capable of receiv-
ing the power of God, which at the beginning
received the skilful touches of God ; so that one
part became the eye for seeing ; another, the
ear for hearing ; another, the hand for feeling
and working ; another, the sinews stretched out
everywhere, and holding the limbs together ;
another, arteries and veins, passages for the
blood and the air ; ^ another, the various inter-
nal organs ; another, the blood, which is the
bond of union between soul and body. But
why go [on in this strain] ? Numbers would
fail to express the multiplicity of parts in the
human frame, which was made in no other way
than by the great wisdom of God. But those
things which partake of the skill and wisdom of
God, do also partake of His power.

3. The flesh, therefore, is not destitute [of
participation] in the constructive wisdom and
power of God. But if the power of Him who
is the bestower of life is made perfect in weak-
ness— that is, in the flesh — let them inform
us, when they maintain the incapacity of flesh
to receive the life granted by God, whether they
do say these things as being living men at pres-
ent, and partakers of life, or acknowledge that,
having no part in life whatever, they are at the
present moment dead men. And if they really
are dead men, how is it that they move about,
and speak, and perform those other functions
which are not the actions of the dead, but of
the living? But if they are now alive, and if
their whole body partakes of life, how can they
venture the assertion that the flesh is not quali-

3 The ancients erroneously supposed that the arteries were air-
vessels, from the fact that these organs, after death, appear quite
empty, from all the blood stagnating in the veins when death super-

530

IREN^US AGAINST HERESIES.

fied to be a partaker of life, when they do con-
fess that they have life at the present moment ?
It is just as if anybody were to take up a sponge
full of water, or a torch on fire, and to declare
that the sponge could not possibly partake of
the water, or the torch of the fire. In this very
manner do those men, by alleging that they are
alive and bear life about in their members, con-
tradict themselves afterwards, when they repre-
sent these members as not being capable of
[receiving] life. But if the present temporal
life, which is of such an inferior nature to eternal
life, can nevertheless effect so much as to quicken
our mortal members, why should not eternal life,
being much more powerful than this, vivify the
flesh, which has already held converse with, and
been accustomed to sustain, life ? For that the
flesh can really partake of life, is shown from
the fact of its being alive ; for it lives on, as
long as it is God's purpose that it should do so.
It is manifest, too, that God has the power to
confer Ufe upon it, inasmuch as He grants life
to us who are in existence. And, therefore, since
the Lx)rd has power to infuse life into what He
has fashioned, and since the flesh is capable of
being quickened, what remains to prevent its
participating in incorruption, which is a blissful
and never-ending life granted by God ?

CHAP. IV. — THOSE PERSONS ARE DECEIVED WHO
FEIGN ANOTHER GOD THE FATHER BESIDES THE
CREATOR OF THE WORLD ; FOR HE MUST HAVE
BEEN FEEBLE AND USELESS, OR ELSE MALIG-
NANT AND FULL OF ENVY, IF HE BE EITHER
UNABLE OR UNWILLING TO EXTEND EXTERNAL
LIFE TO OUR BODIES.

I. Those persons who feign the existence of
another Father beyond the Creator, and who
term him the good God, do deceive themselves ;
for they introduce him as a feeble, worthless,
and negligent being, not to say malign and full
of envy, inasmuch as they affirm that our bodies
are not quickened by him. For when they say
of things which it is manifest to all do remain
immortal, such as the spirit and the soul, and
such other things, that they are quickened by
the Father, but that another thing [viz. the
body] which is quickened in no different man-
ner than by God granting [life] to it, is aban-
doned by life, — [they must either confess] that
this proves their Father to be weak and power-
less, or else envious and malignant. For since
the Creator does even here quicken our mortal
bodies, and promises them resurrection by the
prophets, as I have pointed out ; who [in that
case] is shown to be more powerful, stronger, or
truly good? Whether is it the Creator who
vivifies the whole man, or is it their Father,
falsely so called? He feigns to be the quick-
ener of those things which are immortal by

nature, to which things life is always present
by their ver)' nature ; but he does not benevo-
lently quicken those things which required his
assistance, that they might live, but leaves them
carelessly to fall under the power of death.
NVhether is it the case, then, that their Father
does not bestow life upon them when he has the
power of so doing, or is it that he does not
possess the power? If, on the one hand, it is
because he cannot, he is, upon that supposition,
not a powerful being, nor is he more perfect
than the Creator ; for the Creator grants, as we
must perceive, what He is unable to afford. But
if, on the other hand, [it be that he does not
grant this] when he has the power of so doing,
then he is proved to be not a good, but an
envious and malignant Father. '

2. If, again, they refer to any cause on account
of which their Father does not impart life to
bodies, then that cause must necessarily appear
superior to the Father, since it restrains Him
from the exercise of His benevolence ; and His
benevolence will thus be proved weak, on account
of that cause which they bring forward. Now
every one must perceive that bodies are capable
of receiving life. For they live to the extent
that God pleases that they should live ; and that
being so, the [heretics] cannot maintain that
[these bodies] are utterly incapable of receiving
life. If, therefore, on account of necessity and
any other cause, those [bodies] which are capa-
ble of participating in life are not vivified, their
Father shall be the slave of necessity and that
cause, and not therefore a free agent, having His
will under His own control.

CHAP. V. THE PROLONGED LIFE OF THE AN-
CIENTS, THE TRANSLATION OF ELIJAH AND OF
ENOCH IN THEIR OWN BODIES, AS WELL AS THE
PRESERVATION OF JONAH, OF SH.ADRACH, ME-
SHACH, AND ABEDNEGO, IN THE MIDST OF EX-
TREME PERIL, ARE CLEAR DEMONSTRATIONS THAT
GOD CAN RAISE UP OUR BODIES TO LIFE ETER-
NAL.

I. [In order to learn] that bodies did continue
in existence for a lengthened period, as long as
it was God's good pleasure that they should
flourish* let [these heretics] read the Scriptures,
and they will find that our predecessors advanced
beyond seven hundred, eight hundred, and nine
hundred years of age ; and that their bodies kept
pace with the protracted length of their days,
and participated in life as long as God willed
that they should live. But why do I refer to
these men ? For Enoch, when he pleased God,
was translated in the same body in which he did
please Him, thus pointing out by anticipation the
translation of the just. Elijah, too, was caught
up [when he was yet] in the substance of the
[natural] form ; thus exhibiting in prophecy the

IREN^US AGAINST HERESIES.

531

assumption of those who are spiritual, and that
nothing stood in the way of their body being
translated and caught up. For by means of
the very same hands through which they were
moulded at the beginning, did they receive this
translation and assumption. For in Adam the
hands of God had become accustomed to set in
order, to rule, and to sustain His own workman-
ship, and to bring it and place it where they
pleased. Where, then, was the first man placed ?
In paradise certainly, as the Scripture declares :
" And God planted a garden \_paradisu>?f\ east-
ward in Eden, and there He placed the man
whom He had formed." ' And then afterwards,
when [man] proved disobedient, he was cast out
thence into this world. Wherefore also the elders
who were disciples of the apostles tell us that
those who were translated were transferred to
that place (for paradise has been prepared for
righteous men, such as have the Spirit ; in which
place also Paul the apostle, when he was caught
up, heard words which are unspeakable as re-
gards us in our present condition^), and that
there shall they who have been translated remain
until the consummation [of all things], as a prel-
ude to immortality.

2. If, however, any one imagine it impossible
that men should survive for such a length of
time, and that Elias was not caught up in the
flesh, but that his flesh was consumed in the fiery
chariot, let him consider that Jonah, when he
had been cast into the deep, and swallowed
down into the whale's belly, was by the command
of God again thrown out safe upon the land.^
And then, again, when Ananias, Azarias, and
Misael were cast into the furnace of fire seven-
fold heated, they sustained no harm whatever,
neither was the smell of fire perceived upon
them. As, therefore, the hand of God was
present with them, working out marvellous things
in their case — [things] impossible [to be ac-
complished] by man's nature — what wonder was
it, if also in the case of those who were translated
it performed something wonderful, working in
obedience to the will of God, even the Father?
Now this is the Son of God, as the Scripture
represents Nebuchadnezzar the king as having
said, " Did not we cast three men bound into
the furnace ? and, lo, I do see four walking in
the midst of the fire, and the fourth is like the
Son of God." ■* Neither the nature of any ere*
ated thing, therefore, nor the weakness of the
flesh, can prevail against the will of God. For
God is not subject to created things, but created
things to God ; and all things yield obedience
to His will. Wherefore also the Lord declares.

' Gen. u 8.

2 2 Cor. xii. 4.

3 Jon. ii. II.

* Dan. iii. i9-a5.

" The things which are impossible with men, are
possible with God." 5 As, therefore, it might
seem to the men of the present day, who are
ignorant of God's appointment, to be a thing
incredible and impossible that any man could
live for such a number of years, yet those who
were before us did live [to such an age], and
those who were translated do live as an earnest
of the future length of days ; and [as it might
also appear impossible] that from the whale's
belly and from the fiery furnace men issued forth
unhurt, yet they nevertheless did so, led forth as
it were by the hand of God, for the purpose of
declaring His power : so also now, although
some, not knowing the power and promise of
God, may oppose their own salvation, deeming '
it impossible for God, who raises up the dead,
to have power to confer upon them eternal dura-
tion, yet the scepticism of men of this stamp
shall not render the faithfulness of God of none
effect.

CHAP. VI. GOD WILL BESTOW SALVATION UPON

THE WHOLE NATURE OF MAN, CONSISTING OF
BODY AND SOUL IN CLOSE UNION, SINCE THE
WORD TOOK IT UPON HIM, AND ADORNED IT
WITH THE GIFTS OF THE HOLY SPIRIT, OF WHOM
OUR BODIES ARE, AND ARE TERMED, THE TEM-
PLES.

I. Now God shall be glorified in His handi-
work, fitting it so as to be conformable to, and
modelled after. His own Son. For by the hands
of the Father, that is, by the Son and the Holy
Spirit, man, and not [merely] a part of man,
was made in the likeness of God. Now the soul
and the spirit are certainly a part of the man,
but certainly not the man ; for the perfect man
consists in the commingling and the union of
the soul receiving the spirit of the Father, and
the admixture of that fleshly nature which was
moulded after the image of God. For this rea-
son does the apostle declare, " We speak wisdom
among them that are perfect," ^ terming those
persons " perfect " who have received the Spirit
of God, and who through the Spirit of God do
speak in all languages, as he used Himself also
to speak. In like manner we do also hear 7
many brethren in the Church, who possess pro-
phetic gifts, and who through the Spirit speak
all kinds of languages, and bring to light for the
general benefit the hidden things of men, and
declare the mysteries of God, whom also the
apostle terms ''spiritual," they being spiritual
because they partake of the Spirit, and not be-
cause their flesh has been stripped off and taken
away, and because they have become purely
spiritual. For if any one take away the sub-

S Luke xviii. 27.

* I Cor. ii. 6.

? The old Latin has '

audivimus," have heard.

532

IREN.EUS AGAINST HERESIES.

stance of flesh, that is, of the handiwork [of
God], and understand that which is purely spir-
itual, such then would not be a spiritual man,
but would be the spirit of a man, or the Spirit
of God. But when the spirit here blended with
the soul is united to [God's] handiwork, the
man is rendered spiritual and perfect because of
the outpouring of the Spirit, and this is he who
was made in the image and likeness of God.
But if the Spirit be wanting to the soul, he who
is such is indeed of an animal nature, and being
left carnal, shall be an imperfect being, possess-
ing indeed the image [of God] in his formation
{in plasmate), but not receiving the similitude
through the Spirit ; and thus is this being imper-
fect. Thus also, if any one take away the image
and set aside the handiwork, he cannot then
understand this as being a man, but as either
some part of a man, as I have already said, or
as something else than a man. For that flesh
which has been moulded is not a perfect man in
itself, but the body of a man, and part of a man.
Neither is the soul itself, considered apart by
itself, the man ; but it is the soul of a man, and
part of a man. Neither is the spirit a man, for
it is called the spirit, and not a man ; but the
commingling and union of all these constitutes
the perfect man. And for this cause does the
apostle, explaining himself, make it clear that
the saved man is a complete man as well as a
spiritual man ; saying thus in the first Epistle
to th£ ^Thessalonians, " Now the God of peace
sanctify you perfect {per/ecfos) ; and may your
spirit, and soul, and body be preserved whole
without complaint to the coming of the Lord
Jesus Christ." ' Now what was his object in
praying that these three — that is, soul, ^body,
and spirit — might be preserved to the coming
of the Lord, unless he was aware of the [future]
reintegration and union of the three, and [that
they should be heirs of] one and the same sal-
vation? For this cause also he declares that
those are "the perfect" who present unto the
Lord the three [component parts] without of-
fence. Those, then, are the perfect who have
had the Spirit of God remaining in them, and
have preserved their souls and bodies blameless,
holding fast the faith of God, that is, that faith
which is [directed] towards God, and maintain-
ing righteous dealings with respect to their
neighbours.

2. Whence also he says, that this handiwork
is " the temple of God," thus declaring : " Know
ye not that ye are the temple of God, and that
the Spirit of God dwelleth in you ? If any man,
therefore, will defile the temple of God, him will
God destroy : for the temple of God is holy.

Christ ; " but

harlot, it be-

And for this

' I Thess. V. 23. [I have before referred thf student to the
"Biblical Psychology" of Prof. Delitzsch (translation), T. &. T.
Clark, Edinburgh, i8b8.J

which [temple] ye are." ^ Here he manifestly
declares the body to be the temple in which the
Spirit dwells. As also the Lord speaks in refer-
ence to Himself, " Destroy this temple, and in
three days I will raise it up. He spake this,
however," it is said, " of the temple of His
body," 3 And not only does he (the apostle)
acknowledge our bodies to be a temple, but even
the temple of Christ, saying thus to the Corinth-
ians, " Know ye not that your bodies are mem-
bers of Christ ? Shall I then take the members
of Christ, and make them the members of an
harlot?"'' He speaks these things, not in ref-
erence to some other spiritual man ; for a being
of such a nature could have nothing to do with
an harlot : but he declares " our body," that
is, the flesh which continues in sanctity and
purity, to be " the members of
that when it becomes one with an
comes the members of an harlot,
reason he said, " If any man defile the temple
of God, him will God destroy." How then is
it not the utmost blasphemy to allege, that the
temple of God, in which the Spirit of the Father
dwells, and the members of Christ, do not par-
take of salvation, but are reduced to perdition ?
Also, that our bodies are raised not from their
own substance, but by the power of God, he
says to the Corinthians, " Now the body is not
for fornication, but for the Lord, and the Lord
for the body. But God hath both raised up the
Lord, and shall raise us up by His own power." s

CHAP. VII. INASMUCH AS CHRIST DID RISE IN

OUR FLESH, IT FOLLOWS THAT WE SHALL BE
AI^O RAISED IN THE SAME ; SINCE THE RESUR-
RECTION PROMISED TO US SHOULD NOT BE RE-
FERRED TO SPIRITS NATURALLY IMMORTAL, BUT
TO BODIES IN THEMSELVES MORTAL.

I. In the same manner, therefore, as Christ
did rise in the substance of flesh, and pointed
out to His disciples the mark of the nails and
the opening in His side ^ (now these are the
tokens of that flesh which rose from the dead),
so " shall He also," it is said, " raise us up by
His own power." ^ And again to the Romans
he says, " But if the Spirit of Him that raised
up Jesus from the dead dwell in you, He that
raised up Christ from the dead shall also quicken
your mortal bodies." ^ What, then, are mortal
bodies ? Can they be souls ? Nay, for souls are
incorporeal when put in comparison with mor-
tal bodies ; for God " breathed into the face of
man the breath of life, and man became a living
soul." Now the breath of life is an incorporeal

* I Cor. iii. 16.
3 John ii. 19-21.

* I Cor. iii. 17.

5 I Cor. vi. 13, 14.
^ John XX. i» 3^ 37.
7 I Cor. vi. 14

* Knm viii. ii.

IREN.EUS AGAINST HERESIES.

533

thing. And certainly they cannot maintain that
the very breath of Hfe is mortal. Therefore
David says, " My soul also shall live to Him," '
just as if its substance were immortal. Neither,
on the other hand, can they say that the spirit is
the mortal body. What therefore is there left to
which we may apply the term " mortal body,"
unless it be the thing that was moulded, that is,
the flesh, of which it is also said that God will
vivify it ? For this it is which dies and is de-
composed, but not the soul or the spirit. For to
die is to lose vital power, and to become hence-
forth breathless, inanimate, and devoid of motion,
and to melt away into those [component parts]
from which also it derived the commencement
of [its] substance. But this event happens
neither to the soul, for it is the breath of life ;
nor to the spirit, for the spirit is simple and not
composite, so that it cannot be decomposed,
and is itself the life of those who receive it. We
must therefore conclude that it is in reference to
the flesh that death is mentioned ; which [flesh],
after the soul's departure, becomes breathless
and inanimate, and is decomposed gradually into
the earth from which it was taken. This, then,
is what is mortal. And it is this of which he also
says, " He shall also quicken your mortal bodies."
And therefore in reference to it he says, in the
first [Epistle] to the Corinthians: "So also is
the resurrection of the dead : it is sown in cor-
ruption, it rises in incorruption." ^ For he de-
clares, "That which thou sowest cannot be
quickened, unless first it die." ^

2. But what is that which, like a grain of
wheat, is sown in the earth and decays, unless it
be the bodies which are laid in the earth, into
which seeds are also cast ? And for this reason
he said, " It is sown in dishonour, it rises in
glory." ^ For what is more ignoble than dead
flesh? Or, on the other hand, what is more
glorious than the same when it arises and par-
takes of incorruption ? " It is sown in weakness,
it is raised in power : " s in its own weakness
certainly, because since it is earth it goes to earth ;
but [it is quickened] by the power of God, who
raises it from the dead. " It is sown an animal
body, it rises a spiritual body." ^ He has taught,
beyond all doubt, that such language was not
used by him, either with reference to the soul or
to the spirit, but to bodies that have become
corpses. For these are animal bodies, that is,
[bodies] which partake of life, which when they
have lost, they succumb to death ; then, rising
through the Spirit's instrumentality, they become
spiritual bodies, so that by the Spirit they pos-

I Ps. xxii. 31, LXX.
- I Cor. XV. 42.
3 I Cor. XV. 36.
■* I Cor. XV. 43.
-' I Cor. XV. 43.
*> I Cor. XV. 44.

sess a perpetual life. " For now," he says, "we
know in part, and we prophesy in part, but then
face to face." 7 And this it is which has been
said also by Peter : " Whom having not seen, ye
love ; in whom now also, not seeing, ye believe ;
and believing, ye shall rejoice with joy unspeak-
ble." ^ For our face shall see the face of the
Lord,9 and shall rejoice with joy unspeakable,
— that is to say, when it shall behold its own
Delight.

CHAP. VIII. THE GIFTS OF THE HOLY SPIRIT

WHICH WE RECEIVE PREPARE US FOR INCOR-
RUPTION, RENDER US SPIRITUAL, AND SEPARATE
US FROM CARNAL MEN. THESE TWO CLASSES
ARE SIGNIFIED BY THE CLEAN AND UNCLEAN
ANIMALS IN THE LEGAL DISPENSATION.

I. But we do now receive a certain portion of ,
His Spirit, tending towards perfection, and pre- 1
paring us for incorruption, being little by little
accustomed to receive and bear God ; which also
the apostle terms " an earnest," that is, a part of
the honour which has been promised us by God,
where he says in the Epistle to the Ephesians,
"In which ye also, having heard the word of
truth, the Gospel of your salvation, believing in
which ye have been sealed with the Holy Spirit
of promise, which is the earnest of our inherit-
ance." '° This earnest, therefore, thus dwelling
in us, renders us spiritual even now, and the
mortal is swallowed up by immortality." " For
ye," he declares, " are not in the flesh, but in
the Spirit, if so be that the Spirit of God dwell in
you." '^ This, however, does not take place by a
casting away of the flesh, but by the impartation
of the Spirit. For those to whom he was writing
were not without flesh, but they were those who
had received the Spirit of God, " by which we
cry, Abba, Father." '3 If therefore, at the present
time, having the earnest, we do cry, "Abba,
Father," what shall it be when, on rising again,
we behold Him face to face ; when all the
members shall burst out into a continuous hymn
of triumph, glorifying Him who raised them from
the dead, and gave the gift of eternal life ? Foi
if the earnest, gathering man into itself, does
even now cause him to cry, "Abba, Father,"
what shall the complete grace of the Spirit effect,
which shall be given to men by God ? It will
render us like unto Him, and accomplish the
will '4 of the Father ; for it shall make man after
the image and likeness of God.

' I Cor. xiii. g, 12.

8 I Pet. i. 8.

9 Grabe, Massuet, and Stieren prefer to read, "the face of the
livijig God; " while Harvey adopts the above, reading merely " Do-
mini," and not " Dei vivi."

1° Eph. i. 13, etc.
" 2 Cor. V. 4.
'^ Rom. viii. 9.
■3 Rom. viii. 15.

''' This is adopting Harvey's emendation of " voluntateoi " foe
" veluntate."

534

IREN^US AGAINST HERESIES.

2. Those persons, then, who possess the ear-
nest of the Spirit, and who are not enslaved by
the lusts of the flesh, but are subject to the Spirit,
and who in all things walk according to the light
of reason, does the apostle properly term "spirit-
ual," because the Spirit of God dwells in them.
Now, spiritual men shall not be incorporeal
spirits ; but our substance, that is, the union of
flesh and spirit, receiving the Spirit of God,
makes up the spiritual man. But those who do
indeed reject the Spirit's counsel, and are the
slaves of fleshly lusts, and lead lives contrary to
reason, and who, without restraint, plunge head-
long into their own desires, having no longing
after the Divine Spirit, do live after the manner
of swine and of dogs; these men, [I say], does
the apostle very properly term " carnal," because
they have no thought of anything else except
carnal things.

3. For the same reason, too, do the prophets
compare them to irrational animals, on account
of the irrationality of their conduct, saying, "They
have become as horses raging for the females ;
each one of them neighing after his neighbour's
wife." ' And again, " Man, when he was in hon-
our, was made like unto cattle." ^ This denotes
that, for his own fault, he is likened to cattle, by
rivalling their irrational life. And we also, as the
custom is, do designate men of this stamp as
cattle and irrational beasts.

4. Now the law has figuratively predicted all
these, delineating man by the [various] animals : ^
whatsoever of these, says [the Scripture], have a
double hoof and ruminate, it proclaims as clean ;
but whatsoever of them do not possess one or
other of these [properties], it sets aside by
themselves as unclean. Who then are the clean ?
Those who make their way by faith steadily
towards the Father and the Son ; for this is de-
noted by the steadiness of those which divide
the hoof ; and they meditate day and night upon
the words of God,-* that they may be adorned
with good works : for this is the meaning of the
ruminants. The unclean, however, are those
which do neither divide the hoof nor ruminate ;
that is, those persons who have neither faith in
Ood, nor do meditate on His words : and such
is the abomination of the Gentiles. But as to
those animals which do indeed chew the cud,
but have not the double hoof, and are themselves
unclean, we have in them a figurative description
of the Jews, who certainly have the words of God
in their mouth, but who do not fix their rooted
stedfastness in the Father and in the Son ; where-
fore they are an unstable generation. For those
animals which have the hoof all in one piece

:^t

-• Ps. i.

jer. V. 3.
* Ps. xhx. 20.
' I>cv. xi. 2; Deut. xiv. 3, etc.

easily slip ; but those which have it divided are
more sure-footed, their cleft hoofs succeeding
each other as they advance, and the one hoof
supporting the other. In like manner, too, those
are unclean which have the double hoof but do
not ruminate : this is plainly an indication of all
heretics, and of those who do not meditate on
the words of God, neither are adorned with works
of righteousness ; to whom also the Lord says,
" Why call ye Me Lx)rd, Lord, and do not the
things which I say to you? " 5 For men of this
stamp do indeed say that they believe in the
Father and the Son, but they never meditate as
they should upon the things of God, neither are
they adorned with works of righteousness ; but,
as I have already observed, they have adopted
the lives of swine and of dogs, giving themselves
over to filthiness, to gluttony, and recklessness
of all sorts. Justly, therefore, did the apostle
call all such " carnal " and " animal," ^ — [all
those, namely], who through their own unbelief
and luxury do not receive the Divine Spirit, and
in their various phases cast out from themselves
the life-giving Word, and walk stupidly after their
own lusts : the prophets, too, spake of them as
beasts of burden and wild beasts ; custom like-
wise has viewed them in the light of cattle and
irrational creatures ; and the law has pronounced
them unclean.

CHAP. IX. — SHOWING HOW THAT PASSAGE 01^
THE APOSTLE WHICH THE HERETICS PERVERT,
SHOULD BE UNDERSTOOD ; VIZ., " FLESH AND
BLOOD SHALL NOT POSSESS THE KINGDOM OF
GOD."

I. Among the other [truths] proclaimed by
the apostle, there is also this one, " That flesh
and blood cannot inherit the kingdom of God." ^
This is [the passage] which is adduced by all
the heretics in support of their folly, with an
attempt to annoy us, and to point out that the
handiwork of God is not saved. They do not
take this fact into consideration, that there are
three things out of which, as I have shown, the
complete man is composed — flesh, soul, and
spirit. One of these does indeed preserve and
fashion [the man] — this is the spirit ; while as
to another it is united and formed — that is the
flesh ; then [comes] that which is between these
two — that is the soul, which sometimes indeed,
when it follows the spirit, is raised up by it, but
sometimes it sympathizes with the flesh, and falls
into carnal lusts. Those then, as many as they
be, who have not that which saves and forms
[us] into life [eternal], shall be, and shall be
called, [mere] flesh and blood ; for these are they

5 Luke vi. 46.

6 I Cor. ii. 14, iii. i, etc.
' 1 Cor. XV. 50.

IREN^US AGAINST HERESIES.

535

who have not the Spirit of God in themselves.
Wherefore men of this stamp are spoken of by
the Lord as " dead ; " for, says He, " Let the
dead bury their dead," ' because they have not
the Spirit which quickens man.

2. On the other hand, as many as fear God
and trust in His Son's advent, and who through
fadth do estabhsh the Spirit of God in their
hearts, — such men as these shall be properly
called both " pure," and " spiritual," and " those
living to God," because they possess the Spirit
of the Father, who purifies man, and raises him
up to the life of God. For as the Lord has testi-
fied that " the flesh is weak," so [does He also
say] that " the spirit is willing." ^ For this latter
is capable of working out its own suggestions.
If, therefore, any one admix the ready inclina-
tion of the Spirit to be, as it were, a stimulus to
the infirmity of the flesh, it inevitably follows
that what is strong will prevail over the weak, so
that the weakness of the flesh will be absorbed
by the strength of the Spirit ; and that the man
in whom this takes place cannot in that case
be carnal, but spiritual, because of the fellow-
ship of the Spirit. Thus it is, therefore, that
the martyrs bear their witness, and despise
death, not after the infirmity of the flesh, but
because of the readiness of the Spirit. For
when the infirmity of the flesh is absorbed, it
exhibits the Spirit as powerful ; and again, when
the Spirit absorbs the weakness [of the flesh],
it possesses the flesh as an inheritance in itself,
and from both of these is formed a living man,
— living, indeed, because he partakes of the
Spirit, but man, because of the substance of
flesh.

3. The flesh, therefore, when destitute of the
Spirit of God, is dead, not having life, and can-
not possess the kingdom of God : [it is as] irra-
tional blood, like water poured out upon the
ground. And therefore he says, " As is the
earthy, such are they that are earthy." ^ But
where the Spirit of the Father is, there is a liv-
ing man ; [there is] the rational blood preserved
by God for the avenging [of those that shed it] ;
[there is] the flesh possessed by the Spirit, for-
getful indeed of what belongs to it, and adopting
the quality of the Spirit, being made conforma-
ble to the Word of God. And on this account
he (the apostle) declares, " As we have borne
the image of him who is of the earth, we shall
also bear the image of Him who is from heaven." '^
What, therefore, is the earthly ? That which was
fashioned. And what is the heavenly? The
Spirit. As therefore he says, when we were
destitute of the celestial Spirit, we walked in

Luke X. 60.

2 Matt. xxvi. 41.

3 I Cor. XV. 48.
* I Cor. XV. 49.

former times in the oldness of the flesh, not
obeying God ; so now let us, receiving the Spirit,
walk in newness of Hfe, obeying God. Inas-
much, therefore, as without the Spirit of God we
cannot be saved, the apostle exhorts us through
faith and chaste conversation to preserve the
Spirit of God, lest, having become non-partici-
pators of the Divine Spirit, we lose the kingdom
of heaven ; and he exclaims, that flesh in itself,
and blood, cannot possess the kingdom of
God.

4. If, however, we must speak strictly, [we
would say that] the flesh does not inherit, but is
inherited ; as also the Lord declares, " Blessed
are the meek, for they shall possess the earth by
inheritance ; " s as if in the [future] kingdom,
the earth, from whence exists the substance of
our flesh, is to be possessed by inheritance.
This is the reason for His wishing the temple
(i.e., the flesh) to be clean, that the Spirit of
God may take delight therein, as a bridegroom
with a bride. As, therefore, the bride cannot
[be said] to wed, but to be wedded, when the
bridegroom comes and takes her, so also the
flesh cannot by itself possess the kingdom of
God by inheritance ; but it can be taken for an
inheritance into the kingdom of God. For a
living person inherits the goods of the deceased ;
and it is one thing to inherit, another to be in-
herited. The former rules, and exercises power
over, and orders the things inherited at his will ;
but the latter things are in a state of subjection,
are under order, and are ruled over by him who
has obtained the inheritance. What, therefore,
is it that lives? The Spirit of God, doubtless.
What, again, are the possessions of the deceased ?
The various parts of the man, surely, which rot
in the earth. But these are inherited by the
Spirit when they are translated into the kingdom
of heaven. For this cause, too, did Christ die,
that the Gospel covenant being manifested and
known to the whole world, might in the first
place set free His slaves ; and then afterwards,
as I have already shown, might constitute them
heirs of His property, when the Spirit possesses
them by inheritance. For he who lives inherits,
but the flesh is inherited. In order that we
may not lose life by losing that Spirit which
possesses us, the apostle, exhorting us to the
communion of the Spirit, has said, according to
reason, in those words already quoted, "That
flesh and blood cannot inherit the kingdom of
God." Just as if he were to say, " Do not err ;
for unless the Word of God dwell with, and the
Spirit of the Father be in you, and if ye shall live
frivolously and carelessly as if ye were this only,
viz., mere flesh and blood, ye cannot inherit the
kingdom of God."

s Matt. V. s.

536

IREN^US AGAINST HERESIES.

CHAP. X. BY A COMPARISON DRAWN FROM THE

WILD OLIVE-TREE, WHOSE QUALITY BUT NOT
WHOSE NATURE IS CHANGED BY GRAFTING, HE
PROVES MORE IMPORTANT THINGS ; HE POINTS
OUT ALSO THAT MAN WITHOUT THE SPIRIT IS
NOT CAPABLE OF BRINGING FORTH FRUIT, OR
OF INHERITING THE KINGDOM OF GOD.

I. This truth, therefore, [he declares], in or-
der that we may not reject the engrafting of the
Si)irit while pampering the flesh. " But thou,
being a wild olive-tree," he says, " hast been
grafted into the good olive-tree, and been made
a partaker of the fatness of the olive-tree." '
As, therefore, when the wild olive has been en-
grafted, if it remain in its former condition, viz.,
a wild olive, it is "cut off, and cast into the
fire ; " ^ but if it takes kindly to the graft, and is
changed into the good olive-tree, it becomes a
fruit-bearing olive, planted, as it were, in a king's
I)ark {paradiso) : so likewise men, if they do
truly progress by faith towards better things,
and receive the Spirit of God, and bring forth
the fruit thereof, shall be spiritual, as being
planted in the paradise of God. But if they
cast out the Spirit, and remain in their former
condition, desirous of being of the flesh rather
than of the Spirit, then it is very justly said with
regard to men of this stamp, "That flesh and
blood shall not inherit the kingdom of God ; " ^
just as if any one were to say that the wild olive
is not received into the paradise of God. Ad-
mirably therefore does the aposde exhibit our
nature, and God's universal appointment, in his
discourse about flesh and blood and the wild
olive. For as the good olive, if neglected for a
certain time, if left to grow wild and to run to
wood, does itself become a wild olive ; or again, if
the wild olive be carefully tended and grafted, it
naturally reverts to its former fruit-bearing con-
dition : so men also, when they become careless,
and bring forth for fruit the lusts of the flesh like
woody produce, are rendered, by their own fault,
unfruitful in righteousness. For when men sleep,
the enemy sows the material of tares ; ■♦ and for
this cause did the Lord command His disciples
tu be on the watch.s And again, those persons
who are not bringing forth the fruits of righteous-
ness, and are, as it were, covered over and lost
among brambles, if they use diligence, and re-
ceive the word of God as a graft,'' arrive at the
pristine nature of man — that which was created
after the image and likeness of God.

2. But as the engrafted wild olive does not
certainly lose the substance of its wood, but
changes the quality of its fruit, and receives

' Rom. xi. 17.
^ Matt. vii. ig.
' I Cor. .\v. 50.

* Matt. xiii. 25.

S Matt. xxiv. 42, XXV. 13; Mark xiii. 31.

* Jas. 1. 21. •'•^

another name, being now not a wild olive, but
a fruit-bearing olive, and is called so ; so also,
when man is grafted in by faith and receives
the Spirit of God, he certainly does not lose
the substance of flesh, but changes the quality
of the fruit [brought forth, i.e.,] of his works,
and receives another name,^ showing that he has
become changed for the better, being now not
[mere] flesh and blood, but a spiritual man, and
is called such/ Then, again, as the wild olive,
if it be not grafted in, remains useless to its lord
because of its woody quality, and is cut down
as a tree bearing no fruit, and cast into the fire ;
so also man, if he does not receive through faith
the engrafting of the Spirit, remains in his old
condition, and being [mere] flesh and blood,
he cannot inherit the kingdom of God. Rightly
therefore does the apostle declare, " Flesh and
blood cannot inherit the kingdom of God ; " ^
and, " Those who are in the flesh cannot please
God : " 9 not repudiating [by these words] the
substance of flesh, but showing that into it the
Spirit must be infused. '° And for this reason,
he says, " This mortal must put on immortality,
and this corruptible must put on incorruption." "
And again he declares, " But ye are not in the
flesh, but in the Spirit, if so be that the Spirit
of God dwell in you." "^ He sets this forth still
more plainly, where he says, " The body indeed
is dead, because of sin ; but the Spirit is life,
because of righteousness. But if the Spirit of
Him who raised up Jesus from the dead dwell
in you. He that raised up Christ from the dead
shall also quicken your mortal bodies, because
of His Spirit dwelling in you." '^ And again he
says, in the Epistle to the Romans, " For if ye
live after the flesh, ye shall die." '•• [Now by
these words] he does not prohibit them from
living their lives in the flesh, for he was himself
in the flesh when he wrote to them ; but he cuts
away the lusts of the flesh, those which bring
death upon a man. And for this reason he says
in continuation, " But if ye through the Spirit
do mortify the works of the flesh, ye shall live.
For whosoever are led by the Spirit of God,
these are the sons of God."

CHAP. XI. TREATS UPON THE ACTIONS OF CAR-
NAL AND OF SPIRITUAL PERSONS ; ALSO, THAT
THE SPIRITUAL CLEANSING IS NOT TO BE RE-
FERRED TO THE SUBSTANCE OF OUR BODIES,
BUT TO THE M.4NNER OF OUR FORMER LIFE.

I. [The apostle], foreseeing the wicked
speeches of unbelievers, has particularized the

7 Rev. ii. 17.

' I Cor. XV. 50.

9 Rom. viii. 8.

" The Latin lias, " sed infusionem Spiritus attrahens."
" I Cor. XV. 53.
'- Rom. viii. 9.
'5 Rom. viii. 10, etc.
■* Rom. viii. i^.

IREN.EUS AGAINST HERESIES.

537

works which he terms carnal ; and he explains
himself, lest any room for doubt be left to those
who do dishonestly pervert his meaning, thus
saying in the Epistle to the Galatians : " Now
the works of the flesh are manifest, which are :
adulteries, fornications, uncleanness, luxurious-
ness, idolatries, witchcrafts,' hatreds, contentions,
jealousies, wraths, emulations, animosities, irri-
table speeches, dissensions, heresies, envyings,
drunkenness, carousings, and such like ; of which
I warn you, as also I have warned you, that they
who do such things shall not inherit the king-
dom of God." ^ Thus does he point out to his
hearers in a more explicit manner what it is [he
means when he declares] , " Flesh and blood
shall not inherit the kingdom of God." For
they who do these things, since they do indeed
walk after the flesh, have not the power of living
unto God. And then, again, he proceeds to tell
us the spiritual actions which vivify a man, that
is, the engrafting of the Spirit ; thus saying, " But
the fruit of the Spirit is love, joy, peace, long-
suffering, goodness, benignity, faith, meekness,
continence, chastity : against these there is no
law." 3 As, therefore, he who has gone forward
to the better things, and has brought forth the
fruit of the Spirit, is saved altogether because
of the communion of the Spirit ; so also he who
has continued in the aforesaid works of the
flesh, being truly reckoned as carnal, because he
did not receive the Spirit of God, shall not have
power to inherit the kingdom of heaven. As,
again, the same apostle testifies, saying to the
Corinthians, " Know ye not that the unrighteous
shall not inherit the kingdom of God ? Do not
err," he says : " neither fornicators, nor idola-
ters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor
covetous, nor revilers, nor rapacious persons,
shall inherit the kingdom of God. And these
ye indeed have been ; but ye have been washed,
but ye have been sanctified, but ye have been
justified in the name of the Lord Jesus Christ,
and in the Spirit of our God." * He shows in
the clearest manner through what things it is
that man goes to destruction, if he has contin-
ued to live after the flesh ; and then, on the
other hand, [he points out] through what things
he is saved. Now he says that the things which
save are the name of our Lord Jesus Christ, and
the Spirit of our God.

2. Since, therefore, in that passage he re-
counts those works of the flesh which are without
the Spirit, which bring death [upon their doers] ,
he exclaimed at the end of his Epistle, in ac-
cordance with what he had already declared,

' Or, " poisonings."

* Gal. V. 19, etc.
3 Gal. V. 22.

* I Cor. vi. 9-1 1.

" And as we have borne the image of him who
is of the earth, we shall also bear the image of
Him who is from heaven. For this I say,
brethren, that flesh and blood cannot inherit the
kingdom of God." 5 Now this which he says,
" as we have borne the image of him who is of
the earth," is analogous to what has been de-
clared, " And such indeed ye were ; but ye
have been washed, but ye have been sanctified,
but ye have been justified in the name of our
Lord Jesus Christ, and in the Spirit of our God."
When, therefore, did we bear the image of him
who is of the earth? Doubtless it was when
those actions spoken of as " works of the flesh "
used to be wrought in us. And then, again,
when [do we bear] the image of the heavenly?
Doubtless when he says, " Ye have been washed,"
believing in the name of the Lord, and receiv-
ing His Spirit. Now we have washed away,
not the substance of our body, nor the image of
our [primary] formation, but the former vain
conversation. In these members, therefore, in
which we were going to destruction by working
the works of corruption, in these very members
are we made alive by working the works of the
Spirit.

CHAP. XII. OF THE DIFFERENCE BETWEEN LIFE

AND DEATH ; OF THE BREATH OF LIFE AND THE
VIVIFYING SPIRIT : ALSO HOW IT IS THAT THE
SUBSTANCE OF FLESH REVIVES WHICH ONCE WAS
DEAD.

1. For as the flesh is capable of corruption, \
so is it also of incorruption ; and as it is of
death, so is it also of life. These two do mutu- ;
ally give way to each other; and both cannot 1
remain in the same place, but one is driven out
by the other, and the presence of the one de-
stroys that of the other. If, then, when death
takes possession of a man, it drives life away
from him, and proves him to be dead, much
more does life, when it has obtained power over
the man, drive out death, and restore him as
living unto God. For if death brings mortality,
why should not life, when it comes, vivify man?
Just as Esaias the prophet says, " Death de-
voured when it had prevailed." ^ And again,

" God has wiped away every tear from every
face." Thus that former life is expelled, be-
cause it was not given by the Spirit, but by the
breath.

2. For the breath of life, which also rendered \
man an animated being, is one thing, and the
vivifying Spirit another, which also caused him ,
to become spiritual. And for this reason Isaiah
said, " Thus saith the Lord, who made heaven
and established it, who fourded the earth and
the things therein, and gave breath to the people

5 I Cor. XV. 49, etc.

6 Isa. XXV. 8, LXX.

538

IRENiEUS AGAINST HERESIES.

* upon it, and Spirit to those walking upon it ; " '
'thus telling us that breath is indeed given in
common to all people upon earth, but that the
Spirit is theirs alone who tread down earthly
! desires. And therefore Isaiah himself, distin-
guishing the things already mentioned, again
exclaims, " For the Spirit shall go forth from
Me, and I have made every breath." ^ Thus
does he attribute the Spirit as peculiar to God,
which in the last times He pours forth upon the
human race by the adoption of sons ; but [he
shows] that breath was common throughout the
creation, and points it out as something created.
Now what has been made is a different thing
from him who makes it. The breath, then, is
temporal, but the Spirit eternal. The breath,
, too, increases [in strength] for a short period,
and continues for a certain time ; after that it
takes its departure, leaving its former abode
destitute of breath. But when the Spirit per-
vades the man within and without, inasmuch as
it continues there, it never leaves him, " But
that is not first which is spiritual," says the
apostle, speaking this as if with reference to us
human beings ; " but that is first which is ani-
mal, afterwards that which is spiritual," ^ in ac-
cordance with reason. For there had been a
necessity that, in the first place, a human being
should be fashioned, and that what was fashioned
should receive the soul ; afterwards that it should
thus receive the communion of the Spirit.
Wherefore also " the first Adam was made " by
the Lord " a living soul, the second Adam a
quickening spirit." '• As, then, he who was
made a living soul forfeited life when he turned
aside to what was evil, so, on the other hand,
the same individual, when he reverts to what is
good, and receives the quickening Spirit, shall
find life.

3. For it is not one thing which dies and
another which is quickened, as neither is it one
thing which is lost and another which is found,
but the Lord came seeking for that same sheep
which had been lost. What was it, then, which
was dead? Undoubtedly it was the substance
of the flesh ; the same, too, which had lost the
breath of life, and had become breathless and
dead. This same, therefore, was what the Lord
came to quicken, that as in Adam we do all die,
as being of an animal nature, in Christ we may
all live, as being spiritual, not laying aside God's
handiwork, but the lusts of the flesh, and receiv-
ing the Holy Spirit ; as the apostle says in the
Epistle to the Colossians : " Mortify, therefore,
your members which are upon the earth." And
what these are he himself explains : " Fornica-

' Isa. xlii. 5.

* Isa. Ivii. 16.

* I Cor. XV. 46.

* I Cor. XV. 45.

tion, uncleanness, inordinate affection, evil con-
cupiscence, and covetousness, which is idolatry." 5
The laying aside of these is what the apostle
preaches ; and he declares that those who do
such things, as being merely flesh and blood,
cannot inherit the kingdom of heaven. For
their soul, tending towards what is worse, and
descending to earthly lusts, has become a par-
taker in the same designation which belongs to
these [lusts, viz., "earthly"], which, when the
apostle commands us to lay aside, he says in the
same Epistle, " Cast ye off the old man with his
deeds." ^ But when he said this, he does not
remove away the ancient formation [of man] ;
for in that case it would be incumbent on us
to rid ourselves of itz company by committing
suicide.

4. But the apostle himself also, being one
who had been formed in a womb, and had issued
thence, wrote to us, and confessed in his Epistle
to the Philippians that " to live in the flesh was
the fniit of [his] work ; " ^ thus expressing him-
self. Now the final result of the work of the
Spirit is the salvation of the flesh. ^ For what
other visible fruit is there of the invisible Spirit,

•than the rendering of the flesh mature and capa-
ble of incorruption ? If then [he says], "To
live in the flesh, this is the result of labour to
me," he did not surely contemn the substance
of flesh in that passage where he said, " Put ye
off the old man with his works ; " ^ but he points
out that we should lay aside our former conver-
sation, that which waxes old and becomes cor-
rupt ; and for this reason he goes on to say,
" And put ye on the new man, that which is
renewed in knowledge, after the image of Him
who created him." In this, therefore, that he
says, " which is renewed in knowledge," he de-
monstrates that he, the selfsame man who was
in ignorance in times past, that is, in ignorance
of God, is renewed by that knowledge which
has respect to Him. For the knowledge of God
renews man. And when he says, "after the
image of the Creator," he sets forth the recapit-
ulation of the same man, who was at the begin-
ning made after the likeness of God.

5. And that he, the apostle, was the very same
person who had been born from the womb, that
is, of the ancient substance of flesh, he does
himself declare in the Epistle to the Galatians :
" But when it pleased God, who separated me
from my mother's womb, and called me by His
grace, to reveal His Son in me, that I might
preach Him among the Gentiles," '° it was not,
as I have already observed, one person who had

S Col. iii. 5.
* Col. iii. 9.
7 I Phil. i. 22.

' Following Harvey's explanation of a somewhat obscuie passage.
9 Col. iii. to.
«o Gal. i. IS, 16.

IRENiEUS AGAINST HERESIES.

539

been born from the womb, and another who
preached the Gospel of the Son of God ; but
that same individual who formerly was ignorant,
and used to persecute the Church, when the
revelation was made to him from heaven, and
the Lord conferred with him, as I have pointed
out in the third book,' preached the Gospel of
Jesus Christ the Son of God, who was crucified
under Pontius Pilate, his former ignorance being
driven out by his subsequent knowledge : just
as the blind men whom the Lord healed did
certainly lose their blindness, but received the
substance of their eyes perfect, and obtained the
power of vision in the very same eyes with which
they formerly did not see ; the darkness being
merely driven away by the power of vision, while
the substance of the eyes was retained, in order
that, by means of those eyes through which they
had not seen, exercising again the visual power,
they might give thanks to Him who had restored
them again to sight. And thus, also, he whose
withered hand was healed, and all who were
healed generally, did not change those parts of
their bodies which had at their birth come forth
from the womb, but simply obtained these anew
in a healthy condition.

6. For the Maker of all things, the Word of
God, who did also from the beginning form man,
when He found His handiwork impaired by
wickedness, performed upon it all kinds of heal-
ing. At one time [He did so], as regards each
separate mem.ber, as it is found in His own
handiwork ; and at another time He did once
for all restore man sound and whole in all points,
preparing him perfect for Himself unto the resur-
rection. For what was His object in healing
[different] portions of the flesh, and restoring
them to their original condition, if those parts
which had been healed by Him were not in a
position to obtain salvation? For if it was
[merely] a temporary benefit which He con-
ferred. He granted nothing of importance to
those who were the subjects of His healing. Or
how can they maintain that the flesh is incapable
of receiving the life which flows from Him, when
it received healing from Him? For life is
brought about through healing, and incorruption
through life. He, therefore, who confers heal-
ing, the same does also confer life ; and He
[who gives] life, also surrounds His own handi-
work with incorruption.

CHAP. XIII. IN THE DEAD WHO WERE RAISED

BY CHRIST WE POSSESS THE HIGHEST PROOF OF
THE RESURRECTION ; AND OUR HEARTS ARE
SHOWN TO BE CAPABLE OF LIFE ETERNAL, BE-
CAUSE THEY CAN NOW RECEIVE THE SPIRIT OF
GOD.

I . Let our opponents — that is, they who

' Vol. i. pp. 306, 321.

speak against their own salvation — inform us
[as to this point] : The deceased daughter of
the high priest ; * the widow's dead son, who
was being carried out [to burial] near the gate
[of the city] ; ^ and Lazarus, who had lain four
days in the tomb,'* — in what bodies did they
rise again ? In those same, no doubt, in which
they had also died. For if it were not in the
very same, then certainly those same individuals
who had died did not rise again. For [the
Scripture] says, " The Lord took the hand of
the dead man, and said to him, Young man, I
say unto thee. Arise. And the dead man sat
up, and He commanded that something should
be given him to eat ; and He delivered him to
his mother." 5 Again, He called Lazarus "with
a loud voice, saying, Lazarus, come forth ; and
he that was dead came forth bound with band-
ages, feet and hands." This was symbolical of
that man who had been bound in sins. And
therefore the Lord said, " Loose him, and let
him depart.'" As, therefore, those who were
healed were made whole in those members which
had in times past been afflicted ; and the dead
rose in the identical bodies, their limbs and
bodies receiving health, and that life which was
granted by the Lord, who prefigures eternal
things by temporal, and shows that it is He who
is Himself able to extend both healing and life
to His handiwork, that His words concerning
its [future] resurrection may also be believed ;
so also at the end, when the Lord utters His
voice " by the last trumpet," ^ the dead shall be
raised, as He Himself declares : " The hour
shall come, in which all the dead which are in
the tombs shall hear the voice of the Son of
man, and shall come forth ; those that have
done good to the resurrection of life, and those
that have done evil to the resurrection of judg-
ment." 7

2. Vain, therefore, and truly miserable, are
those who do not choose to see what is so mani-
fest and clear, but shun the light of truth, blind-
ing themselves like the tragic QEdipus. And as
those who are not practised in wrestling, when
they contend with others, laying hold with a
determined grasp of some part of [their oppo-
nent's] body, really fall by means of that which
they grasp, yet when they fall, imagine that they
are gaining the victory, because they have obsti-
nately kept their hold upon that part which they
seized at the outset, and besides falling, become

2 Mark v. 22. Irenaeus confounds the ruler of the synagogue
with the high priest. [Let not those who possess printed Bibles and
concordances and commentaries, and all manner of helps to memory,
blame the Fathers for such mistakes, until they at least equal them
in their marvellous and minute familiarity with the inspired writers.]

3 Luke vii. 12.
* John ix. 30.

5 The two miracles of raising the widow's son and the rabbi's
daughter are here amalgamated,
o I Cor. XV. 52.
? John V. 38.

540

IRENyEUS AGAINST HERESIES.

subjects of ridicule ; so is it with respect to that
[favourite] expression of the heretics : " Flesh
and blood cannot inherit the kingdom of God ;"
while taking two expressions of Paul's, without
having perceived the apostle's meaning, or exam-
ined critically the force of the terms, but keeping
fast hold of the mere expressions by themselves,
they die in consequence of their influence {-Trepl
aiTas), overturning as far as in them lies the
entire dispensation of God.

3. For thus they will allege that this passage
refers to the flesh strictly so called, and not to
fleshly works, as I have pointed out, so repre-
senting the apostle as contradicting himself.
For immediately following, in the same Epistle,
he says conclusively, speaking thus in reference
to the flesh : " For this corruptible must put on
incorruption, and this mortal must put on im-
mortality. So, when this mortal shall have put
on immortality, then shall be brought to pass
the saying which is written, Death is swallowed
up in victory. O death, where is thy sting? O
death, where is thy victory?"' Now these
words shall be appropriately said at the time
when this mortal and corruptible flesh, which
is subject to death, which also is pressed down
by a certain dominion of death, rising up into
life, shall put on incorruption and immortality.
For then, indeed, shall death be truly van-
quished, when that flesh which is held down by
it shall go forth from under its dominion. And
again, to the Philippians he says : " But our con-
versation is in heaven, from whence also we look
for the Saviour, the Lord Jesus, who shall trans-
figure the body of our humiliation conformable
to the body of His glory, even as He is able
(//a u^ possit) according to the working of His
own power." ^ What, then, is this " body of
humiliation " which the Lord shall transfigure,
[so as to be] conformed to " the body of His
glory?" Plainly it is this body composed of
flesh, which is indeed humbled when it falls into
the earth. Now its transformation [takes place
thus], that while it is mortal and corruptible, it
becomes immortal and incorruptible, not after
its own proper substance, but after the mighty
working of the Lord, who is able to invest the
mortal with immortality, and the corruptible
with incorruption. And therefore he says,^
" that mortality may be swallowed up of life.
He who has perfected us for this very thing is
God, who also has given unto us the earnest of
the Spirit." ■* He uses these words most mani-
festly in reference to the flesh ; for the soul is

' 1 Cor. XV. 53.

^ Phil. iii. 29, etc.

3 The original Greek text is preserved here, as above; the Latin
translator inserts, "in secunda ad Corinthios." Harvey observes:
" The interpolation of the Scriptural reference by the translator sug-
gests the suspicion that the greater number of such references have
come in from the margin."

* a Cor. V. 4.

not mortal, neither is the spirit. Now, what is
mortal shall be swallowed up of life, when the
flesh is dead no longer, but remains living and
incorruptible, hymning the praises of God, who
has perfected us for this very thing. In order,
therefore, that we may be perfected for this,
aptly does he say to the Corinthians, " Glorify
God in your body." s Now God is He who
gives rise to immortality.

4. That he uses these words with respect to
the body of flesh, and to none other, he declares
to the Corinthians manifestly, indubitably, and
free from all ambiguity : " Always bearing about
in our body the dying of Jesus,^ that also the
life of Jesus Christ might be manifested in our
body. For if we who live are delivered unto
death for Jesus' sake, it is that the hfe of Jesus
may also be manifested in our mortal flesh." ^
And that the Spirit lays hold on the flesh, he
says in the same Epistle, " That ye are the epis-
tle of Christ, ministered by us, inscribed not
with ink, but with the Spirit of the living God,
not in tables of stone, but in the fleshly tables
of the heart." ^ If, therefore, in the present
time, fleshly hearts are made partakers of the
Spirit, what is there astonishing if, in the resur-
rection, they receive that life which is granted
by the Spirit? Of which resurrection the apos-
tle speaks in the Epistle to the Philippians :
" Having been made conformable to His death,
if by any means I might attain to the resurrec-
tion which is from the dead." ^ In what other
mortal flesh, therefore, can life be understood
as being manifested, unless in that substance
which is also put to death on account of that
confession which is made of God ? — as he has
himself declared, " If, as a man, I have fought
with beasts '° at Ephesus, what advantageth it
me if the dead rise not? For if the dead rise
not, neither has Christ risen. Now, if Christ
has not risen, our preaching is vain, and your
faith is vain. In that case, too, we are found
false witnesses for God, since we have testified
that He raised up Christ, whom [upon that sup-
position] He did not raise up." For if the
dead rise not, neither has Christ risen. But if
Christ be not risen, your faith is vain, since ye
are yet in your sins. Therefore those who have
fallen asleep in Christ have perished. If in this
life only we have hope in Christ, we are more
miserable than all men. But now Christ has

5 I Cor. vi. 20.

* Agreeing with the Syriac version in omitting " the Lord " before
the word " Jesus," and in reading oei as ei, which Harvey considers
the true text.

' 2 Cor. iv. 10, etc.

* 2 Cor. iii. 3.
9 Phil. iii. 11.

■° The Syriac translation seems to take a literal meaning out of this
pas.sape: "If, as one of the sons of men, I have been cast forth to
the wild beasts at Ephesus."

" This is in accordance with the Syriac, which omits the clause,
flirep apa. i(Kpol oiiK f'-yeiporTat.

IREN^US AGAINST HERESIES.

541

risen from the dead, the first-fruits of those that
sleep ; for as by man [came] death, by man also
[came] the resurrection of the dead." '

5. In all these passages, therefore, as I have
already said, these men must either allege that
the apostle expresses opinions contradicting him-
self, with respect to that statement, " Flesh and
blood cannot inherit the kingdom of God ; " or,
on the other hand, they will be forced to make
perverse and crooked interpretations of all the
passages, so as to overturn and alter the sense
of the words. For what sensible thing can they
say, if they endeavour to interpret otherwise this
which he writes : " For this corruptible must put
on incorruption, and this mortal put on immor-
tality; "^ and, "That the life of Jesus may be
made manifest in our mortal flesh ;" ^ and all the
other passages in which the apostle does mani-
festly and clearly declare the resurrection and
incorruption of the flesh? And thus shall they
be compelled to put a false interpretation upon
passages such as these, they who do not choose
to understand one correctly.

CHAP. Xrv. UNLESS THE FLESH WERE TO BE

SAVED, THE WORD WOULD NOT HAVE TAKEN
UPON HIM FLESH OF THE SAME SUBSTANCE AS
OURS : FROM THIS IT WOULD FOLLOW THAT
NEITHER SHOULD WE HAVE BEEN RECONCILED
BY HIM.

I. And inasmuch as the apostle has not pro-
>iOunced against the very substance of flesh and
blood, that it cannot inherit the kingdom of
God, the same apostle has everywhere adopted
the term " flesh and blood " with regard to the
Lord Jesus Christ, partly indeed to establish His
human nature (for He did Himself speak of
Himself as the Son of man), and partly that He
might confirm the salvation of our flesh. For
if the flesh were not in a position to be saved,
the Word of God would in no wise have become
flesh. And if the blood of the righteous were
not to be inquired after, the Lord would cer-
tainly not have had blood [in His composition] .
But inasmuch as blood cries out {vocalis est)
from the beginning [of the world], God said to
Cain, when he had slain his brother, " The voice
of thy brother's blood crieth to Me." ^ And as
their blood will be inquired after. He said to
those with Noah, " For your blood of your souls
will I require, [even] from the hand of all
beasts ; " 5 and again, " Whosoever will shed
man's blood,^ it shall be shed for his blood."
I In like manner, too, did the Lord say to those
who should afterwards shed His blood, "All

tur.

' I Cor. XV. 13, etc.

2 I Cor. XV. 53.

3 2 Cor. iv. II.
< Gen. iv. 10.

5 Gen. ix. 5, 6, LXX.

' One of the Mss. reads here: Sanguis pro sanguine ejus effunde-

righteous blood shall be required which is shed
upon the earth, from the blood of righteous
Abel to the blood of Zacharias the son of Bara-
chias, whom ye slew between the temple and
the altar. Verily I say unto you. All these things
shall come upon this generation." ^ He thus
points out the recapitulation that should take
place in his own person of the effusion of blood
from the beginning, of all the righteous men and
of the prophets, and that by means of Himself
there should be a requisition of their blood.
Now this [blood] could not be required unless
it also had the capability of being saved ; nor
would the Lord have summed up these things
in Himself, unless He had Himself been made
flesh and blood after the way of the original
formation [of man], saving in his own person
at the end that which had in the beginning per-
ished in Adam.

2. But if the Lord became incarnate for any
other order of things, and took flesh of any
other substance. He has not then summed up
human nature in His own person, nor in that
case can He be termed flesh. For flesh has been
truly made [to consist in] a transmission of that
thing moulded originally from the dust. But if
it had been necessary for Him to draw the mate-
rial [of His body] from another substance, the
Father would at the beginning have moulded the
material [of flesh] from a different substance
[than from what He actually did]. But now
the case stands thus, that the Word has saved
that which really was [created, viz.,] humanity
which had perished, effecting by means of Him-
self that communion which should be held with
it, and seeking out its salvation. But the thing
which had perished possessed flesh and blood.
For the Lord, taking dust from the earth, mould-
ed man ; and it was upon his behalf that all the
dispensation of the Lord's advent took place.
He had Himself, therefore, flesh and blood, re-
capitulating in Himself not a certain other, but
that original handiwork of the Father, seeking
out that thing which had perished. And for
this cause the apostle, in the Epistle to the Co-
lossians, says, " And though ye were formerly
alienated, and enemies to His knowledge by evil
works, yet now ye have been reconciled in the
body of His flesh, through His death, to present
yourselves holy and chaste, and without fault in
His sight." ^ He says, " Ye have been recon-
ciled in the body of His flesh," because the
righteous flesh has reconciled that flesh which
was being kept under bondage in sin, and brought
it into friendship with God.

3. If, then, any one allege that in this respect
the flesh of the Lord was different from ours,
because it indeed did not commit sin, neither

7 Matt, xxiii. 35, etc.; Luke xi. 50.

8 Col. i. 21, etc.

542

IREN^US AGAINST HERESIES.

was deceit found in His soul, while we, on the
other hand, are sinners, he says what is the fact.
But if he pretends that the Lord possessed
another substance of flesh, the sayings respect-
ing reconcihation will not agree with that man.
P'or that thing is reconciled which had formerly
been in enmity. Now, if the Lord had taken
flesh from another substance, He would not, by
so doing, have reconciled that one to God which
had become inimical through transgression. But
now, by means of communion with Himself, the
Lord has reconciled man to God the Father, in
reconciling us to Himself by the body of His
own flesh, and redeeming us by His own blood, as
the apostle says to the Ephesians, " In whom we
have redemption through His blood, the remission
of sins;'" and again to the same he says, "Ye
who formerly were far off have been brought near
in the blood of Christ ; '" and again, "Abolishing
in His flesh the enmities, [even] the law of com-
mandments [contained] in ordinances." ^ And
in every Epistle the apostle plainly testifies, that
through the flesh of our Lord, and through His
blood, we have been saved.

4. If, therefore, flesh and blood are the things
which procure for us life, it has not been de-
clared of flesh and blood, in the literal meaning
{proprie) of the terms, that they cannot inherit
the kingdom of God ; but [these words apply]
to those carnal deeds already mentioned, which,
perverting man to sin, deprive him of life. And
for this reason he says, in the Epistle to the
Romans : " Let not sin, therefore, reign in your
mortal body, to be under its control : neither
yield ye your members instruments of unright-
eousness unto sin ; but yield yourselves to God,
as being alive from the dead, and your members
as instruments of righteousness unto God." ■* In
these same members, therefore, in which we
used to serve sin, and bring forth fruit unto death,
does He wish us to [be obedient] unto right-
eousness, that we may bring forth fruit unto life.
Remember, therefore, my beloved friend, that
thou hast been redeemed by the flesh of our
Lord, re-established 5 by His blood ; and " hold-
ing the Head, from which the whole body of
the Church, having been fitted together, takes
increase " ^ — that is, acknowledging the advent
in the flesh of the Son of God, and [His] divin-
ity {(ieum), and looking forward with constancy
to His human nature ' {homineni) , availing thy-

' Eph. i. 7.

* Eph. ii. 13.
^ Eph. ii. 15.

* Rom. vi. 12, etc.

5 " Et sanguine ejus redhibitus," corresponding to the Greek term
aTroKaTa(7Ta9<if. " Redhibere " is properly aybrensii: term, meaning
to cause any article to be restored to the vendor.

* Col. ii. 19.

^ Harvey restores the Greek thus, itai r'oy avrov avBputirov ^e/Sai'ut
(xjcxofxccot, which he thinks has a reference to the patient waiting
for " Christ's second advent to judge the world." The phrase might
also be translated, and " receiving stedfastly His human nature."

self also of these proofs drawn from Scripture —
thou dost easily overthrow, as I have pointed
out, all those notions of the heretics which were
concocted afterwards.

CHAP. XV. — PROOFS OF THE RESURRECTION FROM
ISAIAH AND EZEKIEL ; THE SAME GOD WHO CRE-
ATED US WILL ALSO RAISE US UP.

I . Now, that He who at the beginning created
man, did promise him a second birth after his
dissolution into earth, Esaias thus declares :
" The dead shall rise again, and they who are
in the tombs shall arise, and they who are in the
earth shall rejoice. For the dew which is from
Thee is health to them." ^ And again : " I will
comfort you, and ye shall be comforted in Jeru-
salem : and ye sh?ll see, and your heart shall re-
joice, and your bones shall flourish as the grass ;
and the hand of the Lord shall be known to
those who worship Him." ^ And Ezekiel speaks
as follows : " And the hand of the Lord came
upon me, and the Lord led me forth in the
Spirit, and set me down in the midst of the
plain, and this place was full of bones. And He
caused me to pass by them round about : and,
behold, there were many upon the surface of the
plain very dry. And He said unto me, Son of
man, can these bones live? And I said. Lord,
Thou who hast made them dost know. And He
said unto me. Prophesy upon these bones, and
thou shalt say to them, Ye dry bones, hear the
word of the Lord. Thus saith the Lord to
these bones. Behold, I will cause the spirit of
life to come upon you, and I will lay sinews
upon you, and bring up flesh again upon you,
and I will stretch skin upon you, and will put
my Spirit into you, and ye shall live ; and ye
shall know that I am the Lord. And I proph-
esied as the Lord had commanded me. And
it came to pass, when I was prophesying, that,
behold, an earthquake, and the bones were
drawn together, each one to its own articulation :
and I beheld, and, lo, the sinews and flesh were
produced upon them, and the skins rose upon
them round about, but there was no breath in
them. And He said unto me. Prophesy to the
breath, son of man, and say to the breath. These
things saith the Lord, Come from the four winds
(spirift^us) , and breathe upon these dead, that
they may live. So I prophesied as the Lord had
commanded me, and the breath entered into
them ; and they did live, and stood upon their
feet, an exceeding great gathering." '° And again
he says, "Thus saith the Lord, Behold, I will
set your graves open, and cause you to come
out of your graves, and bring you into the land
of Israel ; and ye shall know that I am the Lord,

' Isa. xxvi. 19.
' Isa. Ixvi. 13.
"^ E^ek. XXX vii. i, etc.

IREN^US AGAINST HERESIES.

54:

when I shall open your sepulchres, that I may
bring my people again out of the sepulchres :
and I will put my Spirit into you, and ye shall
live ; and I will place you in your land, and ye
shall know that I am the Lord. I have said,
and I will do, saith the Lord." ' As we at once
perceive that the Creator {Detfiiurgo) is in this
passage represented as vivifying our dead bodies,
and promising resurrection to them, and resusci-
tation from their sepulchres and tombs, con-
ferring upon them immortality also (He says,
" For as the tree of life, so shall their days
be"^), He is shown to be the only God who
accomplishes these things, and as Himself the
good Father, benevolently conferring life upon
those who have not life from themselves.

2. And for this reason did the Lord most
plainly manifest Himself and the Father to His
disciples, lest, forsooth, they might seek after
another God besides Him who formed man, and
who gave him the breath of life ; and that men
might not rise to such a pitch of madness as to
feign another Father above the Creator. And
thus also He healed by a word all the others who
were in a weakly condition because of sin ; to
whom also He said, " Behold, thou art made
whole, sin no more, lest a worse thing come upon
thee : " 3 pointing out by this, that, because of
the sin of disobedience, infirmities have come
upon men. To that man, however, who had
been blind from his birth, He gave sight, not by
means of a word, but by an outward action ; do-
ing this not without a purpose, or because it so
happened, but that He might show forth the
hand of God, that which at the beginning had
moulded man. And therefore, when His disci-
ples asked Him for what cause the man had
been born blind, whether for his own or his
parents' fault, He replied, " Neither hath this man
sinned, nor his parents, but that the works of
God should be made manifest in him." ^ Now
the work of God is the fashioning of man. For,
as the Scripture says. He made [man] by a kind
of process : " And the Lord took clay from the
earth, and formed man." 5 Wherefore also the
Lord spat on the ground and made clay, and
smeared it upon the eyes, pointing out the origi-
nal fashioning [of man] , how it was effected, and
manifesting the hand of God to those who can
understand by what [hand] man was formed
out of the dust. For that which the artificer, the
Word, had omitted to form in the womb, [viz.,
the blind man's eyes]. He then supplied in pub-
lic, that the works of God might be manifested
in him, in order that we might not be seeking out
another hand by which man was fashioned, nor

' Ezek. xxxvii. 12, etc.

* Isa. Ixv. 22.

John V. 14.
ohn ix. 3.
Oen. ii. 7.

3 Jol

* Jol
J Ge

another Father ; knowing that this hand of God
which formed us at the beginning, and which does
form us in the womb, has in the last times sought
us out who were lost, winning back His own,
and taking up the lost sheep upon His shoulders,
and with joy restoring it to the fold of life.

3. Now, that the Word of God forms us in the
womb. He says to Jeremiah, " Before I formed
thee in the womb, I knew thee ; and before
thou wentest forth from the belly, I sanctified
thee, and appointed thee a prophet among the
nations." ^ And Paul, too, says in like manner,
" But when it pleased God, who separated me
from my mother's womb, that I might declare
Him among the nations." ^ As, therefore, we
are by the Word formed in the womb, this very
same Word formed the visual power in him
who had been blind from his birth ; showing
openly who it is that fashions us in secret, since
the Word Himself had been made manifest to
men : and declaring the original formation of
Adam, and the manner in which he was created,
and by what hand he was fashioned, indicating
the whole from a part. For the Lord who
formed the visual powers is He who made the
whole man, carrying out the will of the Father.
And inasmuch as man, with respect to that
formation which was after Adam, having fallen
into transgression, needed the laver of regenera-
tion, [the Lord] said to him [upon whom He
had conferred sight], after He had smeared his
eyes with the clay, " Go to Siloam, and wash ; " ^
thus restoring to him both [his perfect] confir-
mation, and that regeneration which takes place
by means of the laver. And for this reason
when he was washed he came seeing, that he
might both know Him who had fashioned him,
and that man might learn [to know] Him who
has conferred upon him life.

4. All the followers of Valentinus, therefore,
lose their case, when they say that man was not
fashioned out of this earth, but from a fluid
and diffused substance. For, from the earth out
of which the Lord formed eyes for that man,
from the same earth it is evident that man was
also fashioned at the beginning. For it were
incompatible that the eyes should indeed be
formed from one source and the rest of the body
from another ; as neither would it be compatible
that one [being] fashioned the body, and another
the eyes. But He, the very same who formed
Adam at the beginning, with whom also the
Father spake, [saying] , " Let Us make man after
Our image and hkeness,"^ revealing Himself in
these last times to men, formed visual organs
{viiionem) for him who had been blind [in

* Jer. i. s.

7 Gal. i. 15.

• John ix. 7.
9 Goa. i. 3$.

544

IREN^US AGAINST HERESIES.

that body which he had derived] from Adam.
Wherefore also the Scripture, pointing out what
should come to pass, says, that when Adam had
hid himself because of his disobedience, the
Lord came to him at eventide, called him forth,
and said, "Where art thou?"' That means
that in the last times the very same Word of
God came to call man, reminding him of his do-
ings, living in which he had been hidden from
the Lord. For just as at that time God spake
to Adam at eventide, searching him out ; so in
the last times, by means of the same voice,
searching out his posterity. He has visited them.

CHAP. XVI. SINCE OUR BODIES RETURN TO THE

EARTH, IT FOLLOWS THAT THEY HAVE THEIR
SUBSTANCE FROM IT; ALSO, BY THE ADVENT
OF THE WORD, THE IMAGE OF GOD IN US AP-
PEARED IN A CLEARER LIGHT.

1. And since Adam was moulded from this
earth to which we belong, the Scripture tells us
that God said to him, " In the sweat of thy face
shalt thou eat thy bread, until thou turnest again
to the dust from whence thou wert taken." ^ If
then, after death, our bodies return to any other
substance, it follows that from it also they have
their substance. But if it be into this very
[earth], it is manifest that it was also from it
that man's frame was created ; as also the Lord
clearly showed, when from this very substance He
formed eyes for the man [to whom He gave
sight]. And thus was the hand of God plainly
shown forth, by which Adam was fashioned, and
we too have been formed ; and since there is
one and the same Father, whose voice from the
beginning even to the end is present with His
handiwork, and the substance from which we
were formed is plainly declared through the
Gospel, we should therefore not seek after an-

i other Father besides Him, nor [look for] another
^ substance from which we have been formed, be-
sides what was mentioned beforehand, and shown
forth by the Lord; nor another hand of God
besides that which, from the beginning even to
the end, forms us and prepares us for life, and
is present with His handiwork, and perfects it
after the image and likeness of God.

2. And then, again, this Word was manifested
when the Word of God was made man, assimi-
lating Himself to man, and man to Himself, so
that by means of his resemblance to the Son,
man might become precious to the Father. For
in times long past, it was said that man was cre-
ated after the image of God, but it was not
[actually] shown ; for the Word was as yet invisi-
ble, after whose image man was created. Where-
fore also he did easily lose the similitude. When,
however, the Word of God became flesh, He

' Gen. iii. 9.
* Gen. iii. 19.

confirmed both these : for He both showed
forth the image truly, since He became Himself
what was His image ; and He re-established the
similitude after a sure manner, by assimilating
man to the invisible Father through means of
the visible Word.

3. And not by the aforesaid things alone has
the Lord manifested Himself, but [He has done
this] also by means of His passion. For doing
away with [the effects of] that disobedience of
man which had taken place at the beginning by
the occasion of a tree, " He became obedient
unto death, even the death of the cross ; " ^ rec-
tifying that disobedience which had occurred by
reason of a tree, through that obedience which
was [wrought out] upon the tree [of the cross].
Now He would not have come to do away, by
means of that same [image], the disobedience
which had been incurred towards our Maker if
He proclaimed another Father. But inasmuch
as it was by these things that we disobeyed God,
and did not give credit to His word, so was it
also by these same that He brought in obedience
and consent as respects His Word ; by which
things He clearly shows forth God Himself, whom
indeed we had offended in the first Adam, when
he did not perform His commandment. In the
second Adam, however, we are reconciled, being
made obedient even unto death. For we were
debtors to none other but to Him whose com-
mandment we had transgressed at the beginning.

CHAP. XVII. THERE IS BUT ONE LORD AND ONE

GOD, THE FATHER AND CREATOR OF ALL THINGS,
WHO HAS LOVED US IN CHRIST, GIVEN US COM-
MANDMENTS, AND REMITTED OUR SINS ; WHOSE
SON AND WORD CHRIST PROVED HIMSELF TO
BE, WHEN HE FORGAVE OUR SINS.

I . Now this being is the Creator {Demiurgus) ,
who is, in respect of His love, the Father ; but
in respect of His power. He is Lord ; and in re-
spect of His wisdom, our Maker and Fashioner ;
by transgressing whose commandment we became
His enemies. And therefore in the last times the
Lord has restored us into friendship through His
incarnation, having become " the Mediator be-
tween God and men ; " ^ propitiating indeed for
us the Father against whom we had sinned, and
cancelling {consoiatus) our disobedience by His
own obedience ; conferring also upon us the
gift of communion with, and subjection to, our
Maker. For this reason also He has taught us
to say in prayer, " And forgive us our debts ; " 5
since indeed He is our Father, whose debtors
we were, having transgressed His command-
ments. But who is this Being? Is He some
unknown one, and a Father who gives no com-

3 Phil. ii. 8.
•* I Tim. ii. 5.
5 Matt. vi. 12.

IREN^US AGAINST HERESIES.

545

mandment to any one ? Or is He the God who
is proclaimed in the Scriptures, to whom we were
debtors, having transgressed His commandment ?
Now the commandment was given to man by the
Word. For Adam, it is said, " heard the voice
of the Lord God." '■ Rightly then does His
Word say to man, "Thy sins are forgiven thee ; " ^
He, the same against whom we had sinned in the
beginning, grants forgiveness of sins in the end.
But if indeed we had disobeyed the command of
any other, while it was a different being who said,
"Thy sins are forgiven thee ; '" such an one is
neither good, nor true, nor just. For how can he
be good, who does not give from what belongs
to himself? Or how can he be just, who snatches
away the goods of another? And in what way
can sins be truly remitted, unless that He against
whom we have sinned has Himself granted remis-
sion " through the bowels of mercy of our God,"
in which "He has visited us"^ through His Son?
2. And therefore, when He had healed the
man sick of the palsy, [the evangelist] says :
" The people upon seeing it glorified God, who
gave such power unto men." ■♦ What God, then,
did the bystanders glorify? Was it indeed that
unknown Father invented by the heretics ? And
how could they glorify him who was altogether
unknown to them ? It is evident, therefore, that
the Israelites glorified Him who has been pro-
claimed as God by the law and the prophets,
who is also the Father of our Lord ; and there-
fore He taught men, by the evidence of their
senses through those signs which He accom-
plished, to give glory to God. If, however. He
Himself had come from another Father, and men
glorified a different Father when they beheld His
miracles. He [in that case] rendered thtT'iAin-
grateful to that Father who had sent the gilt of
healing. But as the only- begotten Son had
come for man's salvation from Him who is God,
He did both stir up the incredulous by the mira-
cles which He was in the habit of working, to
give glory to the Father ; and to the Pharisees,
who did not admit the advent of His Son, and
who consequently did not believe in the remission
[of sins] which was conferred by Him, He said,
" That ye may know that the Son of man hath
power to forgive sins." 5 And when He had said
this. He commanded the paralytic man to take
up the pallet upon which he was lying, and go
into his house. By this work of His He con-
founded the unbelievers, and showed that He is
Himself the voice of God, by which man re-
ceived comimandments, which he broke, and
became a sinner ; for the paralysis followed as a
consequence of sins.

' Gen. iii. 8.

2 Matt. ix. 2; Luke v. 20.

3 Luke i. 78.
* Matt. ix. 8.
S Matt. ix. 6.

3. Therefore, by remitting sins. He did indeed
heal man, while He also manifested Himself
who He was. For if no one can forgive sins but
God alone, while the Lord remitted them and
healed men, it is plain that He was Himself the
Word of God made the Son of man, receiving
from the Father the power of remission of sins ;
since He was man, and since He was God, in
order that since as man He suffered for us, so
as God He might have compassion on us, and
forgive us our debts, in which we were made
debtors to God our Creator. And therefore
David said beforehand, " Blessed are they whose
iniquities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord has not
imputed sin ; " ^ pointing out thus that remission
of sins which follows upon His advent, by which
" He has destroyed the handwriting " of our
debt, and " fastened it to the cross ; " ^ so that
as by means of a tree we were made debtors to
God, [so also] by means of a tree we may ob-
tain the remission of our debt.

3. This fact has been strikingly set forth by
many others, and especially through means of
Elisha the prophet. For when his fellow-proph-
ets were hewing wood for the construction of
a tabernacle, and when the iron [head], shaken
loose from the axe, had fallen into the Jordan
and could not be found by them, upon Elisha's
coming to the place, and learning what had hap-
pened, he threw some wood into the water.
Then, when he had done this, the iron part of
the axe floated up, and they took up from the
surface of the water what they had previously
lost.^ By this action the prophet pointed out
that the sure word of God, which we had neg-
ligently lost by means of a tree, and were not in
the way of finding again, we should receive anew
by the dispensation of a tree, [viz., the cross of
Christ]. For that the word of God is likened
to an axe, John the Baptist declares [when he
says] in reference to it, " But now also is the axe
laid to the root of the trees." ^ Jeremiah also
says to the same purport : " The word of God
cleaveth the rock as an axe." '° This word, then,
what was hidden from us, did the dispensation
of the tree make manifest, as I have already re-
marked. For as we lost it by means of a tree, by
means of a tree again was it made manifest to
all, showing the height, the length, the breadth,
the depth in itself; and, as a certain man
among our predecessors observed, " Through
the extension of the hands of a divine person,"
gathering together the two peoples to one God."

6 Ps. xxxii. I, 2.

7 Col. ii. 14.

^ 2 Kings vi. 6.
9 Matt. iii. 10.
'" Jer. xxiii. 29.

" The Greek is preserved here, and reads, Sia 7-5? 6eia<; €icTo(rea>«
TMv x'='P<*"' — literally, "through the divine extension of hands.
The old Latin merely reads, " per extensionem manuum."

546

IREN^US AGAINST HERESIES.

For these were two hands, because there were
two peoples scattered to the ends of the earth ;
but there was one head in the middle, as there
is but one God, who is above all, and through
all, and in us all.

CHAP. XVIII. — GOD THE FATHER AND HIS WORD
HAVE FORMED ALL CREATED THINGS (WHICH
THEY use) by their OWN POWER AND WIS-
DOM, NOT OUT OF DEFECT OR IGNORANCE.
THE SON OF GOD, WHO RECEIVED ALL POWER
FROM THE FATHER, WOULD OTHERWISE NEVER
HAVE TAKEN FLESH UPON HIM.

1. And such or so important a dispensation
He did not bring about by means of the crea-
tions of others, but by His own ; neither by those
things which were created out of ignorance and
defect, but by those which had their substance
from the wisdom and power of His Father. For
He was neither unrighteous, so that He should
covet the property of another ; nor needy, that
He could not by His own means impart life to
His own, and make use of His own creation for
the salvation of man. For indeed the creation
could not have sustained Him [on the cross], if
He had sent forth [simply by commission] what
was the fruit of ignorance and defect. Now we
have repeatedly shown that the incarnate Word
of God was suspended upon a tree, and even the
very heretics do acknowledge that He was cruci-
fied. How, then, could the fruit of ignorance
and defect sustain Him who contains the knowl-
edge of all things, and is true and perfect? Or
how could that creation which was concealed
from the Father, and far removed from Him,
have sustained His Word? And if this world
were made by the angels (it matters not whether
we suppose their ignorance or their cognizance
of the Supreme God), when the Lord declared,
" For I am in the Father, and the Father in Me," '
how could this workmanship of the angels have
borne to be burdened at once with the Father
and the Son? How, again, could that creation
which is beyond the Pleroma have contained
Him who contains the entire Pleroma? Inas-
much, then, as all these things are impossible and
incapable of proof, that preaching of the Church
is alone true [which proclaims] that His own
creation bare Him, which subsists by the power,
the skill, and the wisdom of God ; which is sus-
tained, indeed, after an invisible manner by the
Father, but, on the contrary, after a visible man-
ner it bore Flis Word : and this is the true
[Word].

2. For the Father bears the creation and His
own Word simultaneously, and the Word borne
by the Father grants the Spirit to all as the

' John xiv. II.

Father wills.^ To some He gives after the man-
ner of creation what is made ; ^ but to others
[He gives] after the manner of adoption, that
is, what is from God, namely generation. And
thus one God the Father is declared, who is
above all, and through all, and in all. The
Father is indeed above all, and He is the Head
of Christ ; but the Word is through all things,
and is Himself the Head of the Church ; while
the Spirit is in us all, and He is the living water,^
which the Lord grants to those who rightly be-
lieve in Him, and love Him, and who know that
" there is one Father, who is above all, and
through all, and in us all." s And to these things
does John also, the disciple of the Lord, bear
witness, when he speaks thus in the Gospel : " In
the beginning was the Word, and the Word was
with God, and the Word was God. This was in
the beginning with God. All things were made
by Him, and without Him was nothing made." ^
And then he said of the Word Himself : " He was
in the world, and the world was made by Him,
and the world knew Him not. To His own
things He came, and His own people received
Him not. However, as many as did receive
Him, to these gave He power to become the
sons of God, to those that believe in His name." ^
And again, showing the dispensation with rega: 1
to His human nature, John said : "And thi
Word was made flesh, and dwelt among us." ^
And in continuation he says, " And we beheld
His glory, the glory as of the Only-begotten by
the Father, full of grace and truth." He thus
plainly points out to those willing to hear, that
is, to those having ears, that there is one God,
the Father over all, and one Word of God, who is
through all, by whom all things have been made ;
and that this world belongs to Him, and was
made by Him, according to the Father's will, and
not by angels ; nor by apostasy, defect, and igno-
rance ; nor by any power of Prunicus, whom cer-
tain of them also call " the Mother ; " nor by any
other maker of the world ignorant of the Father.
3. For the Creator of the world is truly the
Word of God : and this is our Lord, who in the
last times was made man, existing in this world,
and who in an invisible manner contains all things
created, and is inherent in the entire creation,
since the Word of God governs and arranges all

- From this pass.nge Harvey infers that Irenaeus held the proces-
sion of the Holy Spirit from the Father and the Son, — a doctrine
denied by the Oriental Church in after times. [Here is nothing about
the " procession : " only the " mission " of the Spirit is here concerned.
And the Easterns object to the double procession itself olny in so fir
as any one means thereby to deny " quod solus Pater est divinarum
personarum, Principium et Fons," — pi^a koX nriyri. See Procopo-
wicz, De Prpccssioiic, Gotha;, 1772].

3 Grabe and Harvey insert the words, " quod est conditionis," but
on slender authority.

* John vii. 39.

5 Eph. iv. 6.

6 John i. I, etc.

' John i. 10, etc.

* John i. 14.

IREN^US AGAINST HERESIES.

547

things ; and therefore He came to His own in a
visible ' manner, and was made flesh, and hung
upon the tree, that He might sum up all things
in Himself. " And His own peculiar people did
not receive Him," as Moses declared this very
thing among the people : " And thy life shall be
hanging before thine eyes, and thou wilt not be-
lieve thy life." ^ Those therefore who did not
receive Him did not receive life. " But to as
many as received Him, to them gave He power
to become the sons of God." ^ For it is He
who has power from the Father over all things,
since He is the Word of God, and very man,
communicating with invisible beings after the
manner of the intellect, and appointing a law
observable to the outward senses, that all things
should continue each in its own order ; and He
reigns manifestly over things visible and pertain-
ing to men ; and brings in just judgment and
worthy upon all ; as David also, clearly pointing
to this, says, " Our God shall openly come, and
will not keep silence." ■♦ Then he shows also
the judgment which is brought in by Him, saying,
"A fire shall burn in His sight, and a strong
tempest shall rage round about Him. He shall
call upon the heaven from above, and the earth,
to judge His people."

CHAP. XIX. — A COMPARISON IS INSTITUTED BE-
TWEEN THE DISOBEDIENT AND SINNING EVE AND
THE VIRGIN MARY, HER PATRONESS. VARIOUS
AND DISCORDANT HERESIES ARE MENTIONED.

I. That the Lord then was manifestly coming
to His own things, and was sustaining them by
means of that creation which is supported by
Himself, and was making a recapitulation of that
disobedience which had occurred in connection
with a tree, through the obedience which was
[exhibited by Himself when He hung] upon a
tree, [the effects] also of that deception being
done away with, by which that virgin Eve, who
was already espoused to a man, was unhappily
misled, — was happily announced, through means
of the truth [spoken] by the angel to the Virgin
Mary, who was [also espoused] to a man.5
For just as the former was led astray by the word
of an angel, so that she fled from God when she
had transgressed His word ; so did the latter,
by an angelic communication, receive the glad
tidings that she should sustain i^portarei) God,
being obedient to His word. And if the former
did disobey God, yet the latter was persuaded
to be obedient to God, in order that the Virgin
Mary might become the patroness ^ {advocata)

' The text reads " invisibiliter," which seems clearly an error.

^ Deut. xxviii. 66.

3 John i. 13.

" Ps. 1. 3, 4-

5 The text is here most uncertain and obscure.

* [This word /rt^r'CKWj is ambiguous. The Latin may stand for
Gr. ai'TiAr)v((is, — a person called in to help, or to take hold of the
other end of a burden. The argument implies that Mary was thus
the counterpart or balance of Eve.]

of the virgin Eve. And thus, as the human race
fell into bondage to death by means of a virgin,
so is it rescued by a virgin ; virginal disobedi-
ence having been balanced in the opposite scale
by virginal obedience. For in the same way the
sin of the first created man (yprotoplasti) receives
amendment by the correction of the First-
begotten, and the coming of the serpent is con-
quered by the harmlessness of the dove, those
bonds being unloosed by which we had been fast
bound to death.

2. The heretics being all unlearned and igno-
rant of God's arrangements, and not acquainted
with that dispensation by which He took upon
Him human nature {inscii ejus qucB est secundum
hominem dispensationis) , inasmuch as they blind
themselves with regard to the truth, do in fact
speak against their own salvation. Some of
them introduce another Father besides the Cre-
ator ; some, again, say that the world and its
substance was made by certain angels ; certain
others [maintain] that it was widely separated
by Horos ^ from him whom they represent as
being the Father — that it sprang forth {fioru-
isse) of itself, and from itself was bom. Then,
again, others [of them assert] that it obtained
substance in those things which are contained
by the Father, from defect and ignorance ; others
still, despise the advent of the Lord manifest
[to the senses] , for they do not admit His incar-
nation ; while others, ignoring the arrangement
[that He should be born] of a virgin, main-
tain that He was begotten by Joseph. And still
further, some afiirm that neither their soul nor
their body can receive eternal life, but merely
the inner man. Moreover, they will have it that
this [inner man] is that which is the understand-
ing {sensum) in them, and which they decree
as being the only thing to ascend to " the per-
fect." Others [maintain], as I have said in the
first book, that while the soul is saved, their body
does not participate in the salvation which comes
from God ; in which [book] I have also set for-
ward the hypotheses of all these men, and in
the second have pointed out their weakness and
inconsistency.

CHAP. XX. — THOSE PASTORS ARE TO BE HEARD TO
WHOM THE APOSTLES COMMITTED THE CHURCHES,
POSSESSING ONE AND THE SAME DOCTRINE OF SAL-
VATION ; THE HERETICS, ON THE OTHER HAND,
ARE TO BE AVOIDED. WE MUST THINK SOBERLY
WITH REGARD TO THE MYSTERIES OF THE FAITH.

I . Now all these [heretics] are of much later'^
date than the bishops to whom the apostles com-
mitted the Churches ; which fact I have in the
third book taken all pains to demonstrate. It
follows, then, as a matter of course, that these

7 The text reads " porro," which makes no sense; so that Harvef
looks upon it as a corruption of the reading " per Horum."

548

IRENiEUS AGAINST HERESIES.

heretics aforementioned, since they are blind to
the truth, and deviate from the [right] way, will
walk in various roads ; and therefore the foot-
steps of their doctrine are scattered here and
there without agreement or connection. But the
path of those belonging to the Church circum-
scribes the whole world, as possessing the sure
tradition from the apostles, and gives unto us to
see that the faith of all is one and the same,
since all receive one and the same God the
Father, and believe in the same dispensation
regarding the incarnation of the Son of God,
and are cognizant of the same gift of the Spirit,
and are conversant with the same command-
ments, and preserve the same form of ecclesi-
astical constitution,' and expect the same advent
of the Lord, and await the same salvation of the
complete man, that is, of the soul and body.
And undoubtedly the preaching of the Church
is true and stedfast, in which one and the same
way of salvation is shown throughout the whole
world. For to her is entrusted the light of God ;
and therefore the " wisdom " of God, by means
of which she saves all men, " is declared in [its]
going forth ; it uttereth [its voice] faithfully in
the streets, is preached on the tops of the walls,
and speaks continually in the gates of the city." ^
For the Church preaches the truth everywhere,
and she is the seven-branched candlestick which
bears the light of Christ.

2. Those, therefore, who desert the preaching
of the Church, call in question the knowledge of
the holy presbyters, not taking into consideration
of how much greater consequence is a religious
man, even in a private station, than a blasphemous
and impudent sophist.'' Now, such are all the
heretics, and those who imagine that they have
hit upon something more beyond the truth, so
that by following those things already mentioned,
proceeding on their way variously, inharmoni-
ously, and foolishly, not keeping always to the
same opinions with regard to the same things,
as blind men are led by the blind, they shall
deservedly fall into the ditch of ignorance lying
in their path, ever seeking and never finding out
the truth. 5 It behoves us, therefore, to avoid
their doctrines, and to take careful heed lest we
suffer any injury from them ; but to flee to the
Church, and be brought up in her bosom, and
be nourished with the Lord's Scriptures. For the
Church has been planted as a garden {paradisus)
in this world ; therefore says the Spirit of God,
" Thou mayest freely eat from every tree of the

' " Et eandem figuram ejus quae est erga ecclesiam ordinationis
cuslodientibus." Orabe supposes this refers to the ordained ministry
of the Church, but Harvey thinks it refers more probably to its gen-
eral constitution.

^ [He thus outlines the creed, and epitomizes "the faith once
delivered to the saints," as all that is requisite to salvation.]

■* Prov. i. 2o, 21.

■♦ That is, the private Christian as contrasted with the sophist of
»he schools.

5 2 Tim. iii. 7.

garden," ^ that is. Eat ye from every Scripture of
the Lord ; but ye shall not eat with an uplifted
mind, nor touch any heretical discord. For these
men do profess that they have themselves the
knowledge of good and evil ; and they set their
own impious minds above the God who made
jthem. They therefore form opinions on what is
(beyond the limits of the understanding. For this
'cause also the apostle says, " Be not wise beyond
what it is fitting to be wise, but be wise pru-
dently," ^ that we be not cast forth by eating of
the "knowledge" of these men (that knowledge
which knows more than it should do) from the
paradise of life. Into this paradise the Lord has
introduced those who obey His call, " summing
up in Himself all things which are in heaven, and
which are on earth ; " ** but the things in heaven
are spiritual, while those on earth constitute the
dispensation in human nature {secundum homt-
7iem est disposition. These things, therefore, He
recapitulated in Himself: by uniting man to the
Spirit, and causing the Spirit to dwell in man,
He is Himself made the head of the Spirit, and
gives the Spirit to be the head of man : for
through Him (the Spirit) we see, and hear, and
speak.

CHAP. XXI. — CHRIST IS THE HEAD OF ALL THINGS
ALREADY MENTIONED. IT WAS FmiNG THAT HE
SHOULD BE SENT BY THE FATHER, THE CREATOR
OF ALL THINGS, TO ASSUME HUMAN N.^TURE, AND
SHOULD BE TEMPTED BY SATAN, THAT HE MIGHT
FULFIL THE PROMISES, AND CARRY OFF A GLORI-
OUS AND PERFECT VICTORY.

I. He has therefore, in His work of recapitu-
lation, summed up all things, both waging war
against our enemy, and crushing him who had
at the beginning led us away captives in Adam,
and trampled upon his head, as thou canst per-
ceive in Genesis that God said to the serpent,
" And I will put enmity between thee and the
woman, and between thy seed and her seed ;
He shall be on the watch for {observabif^^ thy
head, and thou on the watch for His heel." '°
For from that time. He who should be born of
a woman, [namely] from the Virgin, after the
likeness of Adam, was preached as keeping watch
for the head of the serpent. This is the seed of
which the apostle says in the Epistle to the Gala-
tians, " that the law of works was established until
the seed should come to whom the promise was
made." " This fact is exhibited in a still clearer
light in the same Epistle, where he thus speaks :
" But when the fulness of time was come, God

* Gen. ii. 16.
7 Rom. xii. 3.

* Eph. i. 10.

9 TTjpTJcrti. and Tcpecret have probably been confounded.
'° Gen. iii. 15.
" Gal. iii. 19.

IREN^US AGAINST HERESIES.

549

sent forth His Son, made of a woman." ' For
indeed the enemy would not have been fairly
vanquished, unless it had been a man [bom] of
a woman who conquered him. For it was by
means of a woman that he got the advantage
over man at first, setting himself up as man's
opponent. And therefore does the Lord profess
Himself to be the Son of man, comprising in
Himself that original man out of whom the wo-
man was fashioned {ex quo ea quce secufidum
mulierem est plasmatio facta est), in order that,
as our species went down to death through a
vanquished man, so we may ascend to life again
through a victorious one ; and as through a man
death received the palm [of victory] against us,
so again by a man we may receive the palm
against death.

2. Now the Lord would not have recapitulated
in Himself that ancient and primary enmity
against the serpent, fulfilling the promise of the
Creator {Demiurgi), and performing His com-
mand, if He had come from another Father.
But as He is one and the same, who formed us
at the beginning, and sent His Son at the end,
the Lord did perform His command, being made
of a woman, by both destroying our adversary,
and perfecting man after the image and likeness
of God. And for this reason He did not draw
the means of confounding him from any other
source than from the words of the law, and made
use of the Father's commandment as a help
towards the destruction and confusion of the
apostate angel. Fasting forty days, like Moses
and Elias, He afterwards hungered, first, in
order that we may perceive that He was a real
and substantial man — for it belongs to a man
to suffer hunger when fasting ; and secondly,
that His opponent might have an opportunity
of attacking Him. For as at the beginning it
was by means of food that [the enemy] per-
suaded man, although not suffering hunger, to
transgress God's commandments, so in the end
he did not succeed in persuading- Him that was
an hungered to take that food which proceeded
from God. For, when tempting Him, he said,
" If thou be the Son of God, command that
these stones be made bread." ^ But the Lord
repulsed him by the commandment of the law,
saying, " It is written, Man doth not live by
bread alone." ^ As to those words [of His
enemy,] "If thou be the Son of God," [the
Lord] made no remark ; but by thus acknowl-
edging His human nature He baffled His ad-
versary, and exhausted the force of his first
attack by means of His Father's word. The
corruption of man, therefore, which occurred in
paradise by both [of our first parents] eating,

' Gal. iv. 4.
^ Matt. iv. 3.
3 Deut. viii. ^

was done away with by [the Lord's] want of
food in this world.'' But he, being thus van-
quished by the law, endeavoured again to make
an assault by himself quoting a commandment
of the law. For, bringing Him to the highest
pinnacle of the temple, he said to Him, " If thou
art the Son of God, cast thyself down. For it is
written. That God shall give His angels charge
concerning thee, and in their hands they shall
bear thee up, lest perchance thou dash thy foot
against a stone ; " 5 thus concealing a falsehood
under the guise of Scripture, as is done by all
the heretics. For that was indeed written,
[namely], "That He hath given His angels
charge concerning Him ; " but " cast thyself
down from hence " no Scripture said in reference
to Him : this kind of persuasion the devil pro-
duced from himself. The Lord therefore con-
futed him out of the law, when He said, " It is
written again. Thou shalt not tempt the Lord
thy God ; " ^ pointing out by the word contained
in the law that which is the duty of man, that he
should not tempt God ; and in regard to Him-
self, since He appeared in human form, [declar-
ing] that He would not tempt the Lord his God.^
The pride of reason, therefore, which was in the
serpent, was put to nought by the humility found
in the man [Christ] , and now twice was the
devil conquered from Scripture, when he was
detected as advising things contrary to God's
commandment, and was shown to be the enemy
of God by [the expression of] his thoughts.
He then, having been thus signally defeated, and
then, as it were, concentrating his forces, drawing
up in order all his available power for falsehood,
in the third place " showed Him all the king-
doms of the world, and the glory of them,"^
saying, as Luke relates, " All these will I give
thee, — for they are delivered to me ; and to
whom I will, I give them, — if thou wilt fall
down and worship me." The Lord then, ex-
posing him in his true character, says, " Depart,
Satan ; for it is written. Thou shalt worship the
Lord thy God, and Him only shalt thou serve." ^
He both revealed him by this name, and showed
[at the same time] who He Himself was. For
the Hebrew word " Satan " signifies an apostate.
And thus, vanquishing him for the third time.
He spumed him from Him finally as being con-
quered out of the law ; and there was done away
with that infringement of God's commandment
which had occurred in Adam, by means of the
precept of the law, which the Son of man ob-

■* The Latin of this obscure sentence is: Quse ergo fuit in Paradise
repletio hominis per duplicem gustationem, dissoluta est per earn,
quae fuit in hoc mundo, indigentiam. Harvey thinks that repletio is
an error of the translation reading oj'ajrA^pwo-i? for avajr^pttXTts. Thi*
conjecture is adopted above.

5 Ps. Ixxxix. II.

6 Deut. vi. 16.

7 This sentence is one of great obscurity.
* Luke iv. 6, 7.

9 Matt. iv. 10.

550

IREN^US AGAINST HERESIES.

served, who did not transgress the command-
ment of God.

3. Who, then, is this Lord God to whom
Christ bears witness, whom no man shall tempt,
whom all should worship, and serve Him alone?
1 It is, beyond all manner of doubt, that God who
\ also gave the law. For these things had been
^ predicted in the law, and by the words {senten-
tiaiTi) of the law the Lord showed that the law
does indeed declare the Word of God from the
Father ; and the apostate angel of God is
destroyed by its voice, being exposed in his
true colours, and vanquished by the Son of man
keeping the commandment of God. For as in
the beginning he enticed man to transgress his
Maker's law, and thereby got him into his
power ; yet his power consists in transgression
and apostasy, and with these he bound man [to
himself] ; so again, on the other hand, it was
necessary that through man himself he should,
when conquered, be bound with the same chains
with which he had bound man, in order that
man, being set free, might return to his Lord,
leaving to him (Satan) those bonds by which
he himself had been fettered, that is, sin. For
when Satan is bound, man is set free ; since
"none can enter a strong man's house and
spoil his goods, unless he first bind the strong
man himself." ' The Lord therefore exposes
him as speaking contrary to the word of that
God who made all things, and subdues him by
means of the commandment. Now the law is
the commandment of God. The Man proves
him to be a fugitive from and a transgressor of
the law, an apostate also from God. After [the
Man had done this], the Word bound him
securely as a fugitive from Himself, and made
spoil of his goods, — namely, those men whom
he held in bondage, and whom he unjustly used
for his own purposes. And justly indeed is he
led captive, who had led men unjustly into bond-
age ; while man, who had been led captive in
times past, was rescued from the grasp of his
possessor, according to the tender mercy of God
the Father, who had compassion on His own
handiwork, and gave to it salvation, restoring it
by means of the Word — that is, by Christ — in
order that men might learn by actual proof that
he receives incorruptibility not of himself, but
by the free gift of God.

, CHAP. XXII. THE TRUE LORD AND THE ONE GOD

' IS DECLARED BY THE LAW, AND MANIFESTED BY

CHRIST HIS SON IN THE GOSPEL ; WHOM ALONE
WE SHOULD ADORE, AND FROM HIM WE MUST
LOOK FOR ALL GOOD THINGS, NOT FROM SATAN.

I. Thus then does the Lord plainly show that
it was the true Lord and the one God who had

I Matt. xii. 29 and Mark iii. 37.

been set forth by the law ; for Him whom the
law proclaimed as God, the same did Christ
point out as the Father, whom also it behoves
the disciples of Christ alone to serve. By means
of the statements of the law, He put our adver-
sary to utter confusion ; and the law directs us
to praise God the Creator {Demiurgutn) , and
to serve Him alone. Since this is the case, we
must not seek for another Father besides Him,
or above Him, since there is one God who jus-
tifies the circumcision by faith, and the uncir-
cumcision through faith.^ For if there were any
other perfect Father above Him, He (Christ)
would by no means have overthrown Satan by
means of His words and commandments. For
one ignorance cannot be done away with by
means of another ignorance, any more than one
defect by another defect. If, therefore, the law
is due to ignorance and defect, how could the
statements contained therein bring to nought
the ignorance of the devil, and conquer the
strong man? For a strong man can be con-
quered neither by an inferior nor by an equal,
but by one possessed of greater power. But the
Word of God is the superior above all, He who
is loudly proclaimed in the law : " Hear, O
Israel, the Lord thy God is one God ; " and,
" Thou shalt love the Lord thy God with all thy
heart ; " and, " Him shalt thou adore, and Him
alone shalt thou serve." ^ Then in the Gospel,
casting down the apostasy by means of these
expressions. He did both overcome the strong
man by His Father's voice, and He acknowl-
edges the commandment of the law to express
His own sentiments, when He says, " Thou shalt
not tempt the Lord thy God." * For He did
not confound the adversary by the saying of any
other, but by that belonging to His own Father,
and thus overcame the strong man.

2. He taught by His commandment that we
who have been set free should, when hungry, take
that food which is given by God ; and that, when
placed in the exalted position of ever}' grace
[that can be received], we should not, either
by trusting to works of righteousness, or when
adorned with super-eminent [gifts of] ministra-
tion, by any means be lifted up with pride, nor
should we tempt God, but should feel humility
in all things, and have ready to hand [this say-
ing], " Thou shalt not tempt the Lord thy God." 5
As also the apostle taught, saying, " Minding not
high things, but consenting to things of low
estate ; " '' that we should neither be ensnared
with riches, nor mundane glory, nor present
fancy, but should know that we must " worship
the Lord thy God, and serve Him alone," and

2 Rom. iii. 30.

3 Deut. vi. 4, 5, 13.
« Matt. iv. 7.

5 Dent. vi. 16.
*> Kom. xii. 16.

IREN^US AGAINST HERESIES.

551

give no heed to him who falsely promised things
not his own, when he said, " All these will I give
thee, if, falling down, thou wilt worship me."
For he himself confesses that to adore him, and
,to do his will, is to fall from the glory of God.
And in what thing either pleasant or good can
that man who has fallen participate ? Or what
else can such a person hope for or expect, except
death ? For death is next neighbour to him who
has fallen. Hence also it follows that he will
not give what he has promised. For how can he
make grants to him who has fallen? Moreover,
since God rules over men and him too, and with-
out the will of our Father in heaven not even a
sparrow falls to the ground,' it follows that his
declaration, " All these things are delivered unto
me, and to whomsoever I will I give them," pro-
ceeds from him when puffed up with pride. For
the creation is not subjected to his power, since
indeed he is himself but one among created
things. Nor shall he give away the rule over
men to men ; but both all other things, and all
human affairs, are arranged according to God the
Father's disposal. Besides, the Lord declares
that " the devil is a liar from the beginning, and
the truth is not in him."^ If then he be a liar,
and the truth be not in him, he certainly did not
speak truth, but a lie, when he said, " For all
these things are delivered to me, and to whom-
soever I will I give them." ^

CHAP. XXIII. — THE DEVIL IS WELL PRACTISED IN
FALSEHOOD, BY WHICH ADAM HAVING BEEN LED
ASTRAY, SINNED ON THE SIXTH DAY OF THE
CREATION, IN WHICH DAY ALSO HE HAS BEEN
RENEWED BY CHRIST.

I. He had indeed been already accustomed
to lie against God, for the purpose of leading
men astray. For at the beginning, when God
had given to man a variety of things for food,
while He commanded him not to eat of one
tree only, as the Scripture tells us that God said
to Adam : " From every tree which is in the gar-
den thou shalt eat food ; but from the tree of
knowledge of good and evil, from this ye shall
not eat : for in the day that ye shall eat of it, ye
shall die by death ; " '^ he then, lying against the
Lord, tempted man, as the Scripture says that
the serpent said to the woman : " Has God in-
deed said this. Ye shall not eat from every tree
of the garden? "5 And when she had exposed
the falsehood, and simply related the command,
as He had said, " From every tree of the garden
we shall eat ; but of the fruit of the tree which is
in the midst of the garden, God hath said. Ye
shall not eat of it, neither shall ye touch it, lest

' Matt. X. 29.
^ John viii. 44.
' Luke iv. 6.
■* Gen. ii. 16, 17.
5 Gen. iii. i.

ye die : " ^ when he had [thus] learned from the
woman the command of God, having brought
his cunning into play, he finally deceived her by
a falsehood, saying, " Ye shall not die by death ;
for God knew that in the day ye shall eat of it
your eyes shall be opened, and ye shall be as
gods, knowing good and evil." 7 In the first
place, then, in the garden of God he disputed
about God, as if God was not there, for he was
ignorant of the greatness of God ; and then, in
the next place, after he had learned from the
woman that God had said that they should die
if they tasted the aforesaid tree, opening his
mouth, he uttered the third falsehood, " Ye shall
not die by death." But that God was true, and
the serpent a liar, was proved by the result,
death having passed upon them who had eaten.
For along with the fruit they did also fall under
the power of death, because they did eat in dis-
obedience ; and disobedience to God entails
death. Wherefore, as they became forfeit to
death, from that [moment] they were handed
over to it.

2. Thus, then, in the day that they did eat, in
the same did they die, and became death's debt-
ors, since it was one day of the creation. For
it is said, " There was made in the evening, and
there was made in the morning, one day." Now
in this same day that they did eat, in that also
did they die. But according to the cycle and
progress of the days, after which one is termed
first, another second, and another third, if any-
body seeks diligently to learn upon what day
out of the seven it was thai Adam died, he
will find it by examining the dispensation of
the Lord. For by summing up in Himself the
whole human race from the beginning to the
end. He has also summed up its death. From
this it is clear that the Lord suffered death, in
obedience to His Father, upon that day on
which Adam died while he disobeyed God.
Now he died on the same day in which he did
eat. For God said, " In that day on which ye
shall eat of it, ye shall die by death." The
Lord, therefore,r ecapitulating in Himself this
day, underwent His sufferings upon the day
preceding the Sabbath, that is, the sixth day of
the creation, on which day man was created ;
thus granting him a second creation by means
of His passion, which is that [creation] out of
death. And there are some, again, who relegate
the death of Adam to the thousandth year ; for
since " a day of the Lord is as a thousand
years," ^ he did not overstep the thousand years,
but died within them, thus bearing out the sen-
tence of his sin. Whether, therefore, with re-
spect to disobedience, which is death ; whether

^ Gen. iii. 2, 3.

7 Gen. iii. 4.

8 2 Pet. iii. 8.

552

IREN^US AGAINST HERESIES.

[we consider] that, on account of that, they
were delivered over to death, and made debtors
to it ; whether with respect to [the fact that on]
one and the same day on which they ate they
also died (for it is one day of the creation) ;
whether [we regard this point], that, with re-
spect to this cycle of days, they died on the
day in which they did also eat, that is, the day
of the preparation, which is termed " the pure
supper," that is, the sixth day of the feast,
which the Lord also exhibited when He suffered
on that day ; or whether [we reflect] that he
(Adam) did not overstep the thousand years,
but died within their limit, — it follows that, in
regard to all these significations, God is indeed
true. For they died who tasted of the tree ;
and the serpent is proved a liar and a murderer,
as the Lord said of him : " For he is a mur-
derer from the beginning, and the truth is not
in him." '

CHAP. XXIV. — OF THE CONSTANT FALSEHOOD OF
THE DEVIL, AND OF THE POWERS AND GOV-
ERNMENTS OF THE WORLD, WHICH WE OUGHT
TO OBEY, INASMUCH AS THEY ARE APPOINTED
OF GOD, NOT OF THE DEVIL.

I. As therefore the devil lied at the begin-
ning, so did he also in the end, when he said,
" All these are delivered unto me, and to whom-
soever I will I give them." ^ For it is not he
who has appointed the kingdoms of this world,
but God ; for " the heart of the king is in the
hand of God." ^ And the Word also says by
Solomon, " By me kings do reign, and princes
administer justice. By me chiefs are raised up,
and by me kings rule the earth." •♦ Paul the
apostle also says upon this same subject : " Be
ye subject to all the higher powers ; for there
is no power but of God : now those which are
have been ordained of God." s And again, in
reference to them he says, " For he beareth not
the sword in vain ; for he is the minister of God,
the avenger for wrath to him who does evil." ^
Now, that he spake these words, not in regard
to angelical powers, nor of invisible rulers — as
^ some venture to expound the passage — but of
^ those of actual human authorities, [he shows
when] he says, " For this cause pay ye tribute
also : for they are God's ministers, doing service
for this very thing." ' This also the Lord con-
firmed, when He did not do what He was
tempted to by the devil ; but He gave directions
that tribute should be paid to the tax-gatherers
for Himself and Peter ; * because " they are

' John viii. 44.

' Matt. iv. 9; Luke iv. 6.

> Prov. xxi. I.

* Prov. viii. 15.
5 Rom. xiii. i.

* Rom. xiii. 4,
7 Rom. xiii. 6.

' Matt. xvii. 27.

the ministers of God, serving for this very
thing."

2. For since man, by departing from God,
reached such a pitch of fury as even to look
upon his brother as his enemy, and engaged
without fear in every kind of restless conduct,
and murder, and avarice ; God imposed upon
mankind the fear of man, as they did not ac-
knowledge the fear of God, in order that, being
subjected to the authority of men, and kept
under restraint by their laws, they might attain
to some degree of justice, and exercise mutual
forbearance through dread of the sword sus-
pended full in their view, as the apostle says :
" For he beareth not the sword in vain ; for he
is the minister of God, the avenger for wrath
upon him who does evil." And for this reason
too, magistrates themselves, having laws as a
clothing of righteousness whenever they act in
a just and legitimate manner, shall not be called
in question for their conduct, nor be liable to
punishment. But whatsoever they do to the sub-
version of justice, iniquitously, and impiously, and
illegally, and tyrannically, in these things shall
they also perish ; for the just judgment of God
comes equally upon all, and in no case is defec-
tive. Earthly rule, therefore, has been appointed
by God for the benefit of nations,^ and not by
the devil, who is never at rest at all, nay, who
does not love to see even nations conducting
themselves after a quiet manner, so that under
the fear of human rule, men may not eat each
other up like fishes ; but that, by means of the
establishment of laws, they may keep down an
excess of wickedness among the nations. And
considered from this point of view, those who
exact tribute from us are "God's ministers, serv-
ing for this very purpose."

3. As, then, " the powers that be are ordained
of God," it is clear that the devil lied when he
said, " These are delivered unto me ; and to
whomsoever I will, I give them." For by the
law of the same Being as calls men into existence
are kings also appointed, adapted for those men
who are at the time placed under their govern-
ment. Some of these [rulers] are given for the
correction and the benefit of their subjects, and
for the preservation of justice ; but others, for the
purposes of fear and punishment and rebuke :
others, as [the subjects] deserve it, are for de-
ception, disgrace, and pride ; while the just
judgment of God, as I have observed already,
passes equally upon all. The devil, however, as
he is the apostate angel, can only go to this
length, as he did at the beginning, [namely] to
deceive and lead astray the mind of man into
disobeying the commandments of God, and grad-

9 [Well says Benjamin Franklin: " He who shall introduce
into public affairs the principles of primitive Christianity will change
the face of the world. See Bancroft, f/ist. U.S., vol. ix. p. 492.]

IREN^US AGAINST HERESIES.

553

ually to darken the hearts of those who would
endeavour to serve him, to the forgetting of
the true God, but to the adoration of himself
as God.

4. Just as if any one, being an apostate, and
seizing in a hostile manner another man's terri-
tory, should harass the inhabitants of it, in order
that he might claim for himself the glory of a
king among those ignorant of his apostasy and
robbery ; so likewise also the devil, being one
among those angels who are placed over the
spirit of the air, as the Apostle Paul has declared
in his Epistle to the Ephesians,' becoming en-
vious of man, was rendered an apostate from the
divine law : for envy is a thing foreign to God.
And as his apostasy was exposed by man, and
man became the [means of] searching out his
thoughts (<?/ examinatio sententice ejus, homo /ac-
tus est), he has set himself to this with greater
and greater determination, in opposition to man,
envying his life, and wishing to involve him in
his own apostate power. The Word of God,
however, the Maker of all things, conquering
him by means of human nature, and showing
him to be an apostate, has, on the contrary,
put him under the power of man. For He says,
" Behold, I confer upon you the power of tread-
ing upon serpents and scorpions, and upon all
the power of the enemy," ^ in order that, as he
obtained dominion over man by apostasy, so
again his apostasy might be deprived of power
by means of man turning back again to God.

CHAP. XXV. THE FRAUD, PRIDE, AND TYRANNI-
CAL KINGDOM OF ANTICHRIST, AS DESCRIBED
BY DANIEL AND PAUL.

I. And not only by the particulars already
mentioned, but also by means of the events
which shall occur in the time of Antichrist is it
shown that he, being an apostate and a robber,
is anxious to be adored as God ; and that, al-
though a mere slave, he wishes himself to be
proclaimed as a king. For he (Antichrist) be-
ing endued with all the power of the devil, shall
come, not as a righteous king, nor as a legitimate
king, [i.e., one] in subjection to God, but an
impious, unjust, and lawless one ; as an apostate,
iniquitous and murderous ; as a robber, concen-
trating in himself [all] satanic apostasy, and
setting aside idols to persuade [men] that he
himself is God, raising up himself as the only
idol, having in himself the multifarious errors of
the other idols. This he does, in order that
they who do [now] worship the devil by means
of many abominations, may serve himself by this
one idol, of whom the apostle thus speaks in
the second Epistle to the Thessalonians : " Un-
less there shall come a falling away first, and the

' Eph. ii. 2.
* Luke X. 19.

man of sin shall be revealed, the son 01 perdi-
tion, who opposeth and exalteth himself above
all that is called God, or that is worshipped ; so
that he sitteth in the temple of God, showing
himself as if he were God." The apostle there-
fore clearly points out his apostasy, and that he
is lifted up above all that is called God, or that
is worshipped — that is, above every idol — for
these are indeed so called by men, but are not
[really] gods ; and that he will endeavour in a
tyrannical manner to set himself forth as God.

2. Moreover, he (the apostle) has also pointed
out this which I have shown in many ways, that
the temple in Jerusalem was made by the direc-
tion of the true God. For the apostle himself,
speaking in his own person, distinctly called it
the temple of God. Now I have shown in the
third book, that no one is termed God by the
apostles when speaking for themselves, except
Him who truly is God, the Father of our Lord,
by whose directions the temple which is at Jeru-
salem was constructed for those purposes which
I have already mentioned ; in which [temple]
the enemy shall sit, endeavouring to show him-
self as Christ, as the Lord also declares : " But
when ye shall see the abomination of desolation,
which has been spoken of by Daniel the prophet,
standing in the holy place (let him that readeth
understand), then let those who are in Judea
flee into the mountains ; and he who is upon the
house-top, let him not come down to take any-
thing out of his house : for there shall then be great
hardship, such as has not been from the beginning
of the world until now, nor ever shall be." ^

3. Daniel too, looking forward to the end of
the last kingdom, i.e., the ten last kings, amongst
whom the kingdom of those men shall be parti-
tioned, and upon whom the son of perdition
shall come, declares that ten horns shall spring
from the beast, and that another little horn shall
arise in the midst of them, and that three of the
former shall be rooted up before his face. He
says : " And, behold, eyes were in this horn as
the eyes of a man, and a mouth speaking great
things, and his look was more stout than his fel-
lows. I was looking, and this horn made war
against the saints, and prevailed against them,
until the Ancient of days came and gave judg-
ment to the saints of the most high God, and
the time came, and the saints obtained the king-
dom." ^ Then, further on, in the interpretation
of the vision, there was said to him : " The fourth
beast shall be the fourth kingdom upon earth,
which shall excel all other kingdoms, and devour
the whole earth, and tread it down, and cut it in
pieces. And its ten horns are ten kings which
shall arise ; and after them shall arise another,
who shall surpass in evil deeds all that were be-

3 Matt. xxiv. 15, 21.
* Dan. vii. 8, etc.

554

IREN^EUS AGAINST HERESIES.

fore him, and shall overthrow three kings ; and
he shall speak words against the most high God,
and wear out the saints of the most high God,
and shall purpose to change times and laws ; and
[everything] shall be given into his hand until a
time of times and a half time," ' that is, for three
years and six months, during which time, when he
comes, he shall reign over the earth. Of whom
also the Apostle Paul again, speaking in the
second [Epistle] to the Thessalonians, and at
the same time proclaiming the cause of his ad-
vent, thus says : " And then shall the wicked one
be revealed, whom the Lord Jesus shall slay with
the spirit of His mouth, and destroy by the pres-
ence of His coming ; whose coming [i.e., the
wicked one's] is after the working of Satan, in all
power, and signs, and portents of lies, and with
all deceivableness of wickedness for those who
perish ; because they did not receive the love of
the truth, that they might be saved. And there-
fore God will send them the working of error,
that they may believe a lie ; that they all may be
judged who did not believe the truth, but gave
consent to iniquity."^

4. The Lord also spoke as follows to those
who did not believe in Him : " I have come in
my Father's name, and ye have not received
Me : when another shall come in his own name,
him ye will receive," ^ calling Antichrist " the
other," because he is alienated from the Lord.
This is also the unjust judge, whom the Lord
mentioned as one " who feared not God, neither
regarded man," '* to whom the widow fled in her
forgetfulness of God, — that is, the earthly Jeru-
salem, — to be avenged of her adversary. Which
also he shall do in the time of his kingdom : he
shall remove his kingdom into that [city], and
shall sit in the temple of God, leading astray
those who worship him, as if he were Christ.
To this purpose Daniel says again : " And he
shall desolate the holy place ; and sin has been
given for a sacrifice, 5 and righteousness been cast
away in the earth, and he has been active {fecit) ,
and gone on prosperously." ^ And the angel
Gabriel, when explaining his vision, states with
regard to this j^erson : " And towards the end of
their kingdom a king of a most fierce coun-
tenance shall arise, one understanding [dark]
questions, and exceedingly powerful, full of won-
ders ; and he shall corrupt, direct, influence
{faciei), and put strong men down, the holy
people likewise ; and his yoke shall be directed
as a wreath [round their neck] ; deceit shall be

' Dan. vii. 23, etc.
^ 2 Thess. ii. 8.

J John V. 4^
■♦ Luke xvir

i\\\. 2, etc.

5 This may refer to Antiochus Epiphanes, Antichrist's prototype,
who offered swine upon the altar in the temple at Jerusalem. The
LXX. version has, iha9i\ i-n\ t'-i\v Suaioi' ijnapTia, i.e., sin has been
given against (or, upon) the sacrifice.

* Dan. viii. 12.

in his hand, and he shall be lifted up in his
heart : he shall al.so ruin many by deceit, and lead
many to perdition, bruising them in his hand
like eggs." ^ And then he points out the time
that his tyranny shall last, during which the saints
shall be put to flight, they who offer a pure sacri-
fice unto God : " And in the midst of the week,"
he says, " the sacrifice and the libation shall be
taken away, and the abomination of desolation
[shall be brought] into the temple : even unto
the consummation of the time shall the desola-
tion be complete." ^ Now three years and six
months constitute the half-week.

5. From all these passages are revealed to us,
not merely the particulars of the apostasy, and
[the doings] of him who concentrates in himself
every satanic error, but also, that there is one
and the same God the Father, who was declared
by the prophets, but made manifest by Christ.
For if what Daniel prophesied concerning the
end has been confirmed by the Lord, when He
said, " When ye shall see the abomination of
desolation, which has been spoken of by Daniel
the prophet " ^ (and the angel Gabriel gave the
interpretation of the visions to Daniel, and he is
the archangel of the Creator {Demiurgi), who
also proclaimed to Mary the visible coming and
the incarnation of Christ), then one and the
same God is most manifestly pointed out, who
sent the prophets, and made promise '° of the
Son, and called us into His knowledge.

CHAP. XXVI. JOHN AND DANIEL HAVE PREDICTED

THE DISSOLUTION AND DESOLATION OF THE
ROMAN EMPIRE, WHICH SHALL PRECEDE THE
END OF THE WORLD AND THE ETERNAL KING-
DOM OF CHRIST. THE GNOSTICS ARE REFUTED,
THOSE TOOLS OF SATAN, WHO INVENT ANOTHER
FATHER DIFFERENT FROM THE CREATOR.

I. In a still clearer light has John, in the
Apocalypse, indicated to the Lord's disciples
what shall happen in the last times, and concern-
ing the ten kings who shall then arise, among
whom the empire which now rules [the earth]
shall be partitioned. He teaches us what the ten
horns shall be which were seen by Daniel, telling
us that thus it had been said to him : " And the
ten horns which thou sawest are ten kings, who
have received no kingdom as yet, but shall re-
ceive power as if kings one hour with the beast.
These have one mind, and give their strength
and power to the beast. These shall make war
with the Lamb, and the Lamb shall overcome
them, because He is the Lord of lords and the
King of kings." " It is manifest, therefore, that

7 Dan. viii. 23, etc.

* Dan. ix. 27.

9 Matt. xxiv. 15.

'0 The Mss. have " praemisit," but Harvey suggests " promisit,"*
which we have adopted.
" Rev. xvii. 12, etc.

IREN^US AGAINST HERESIES.

555

of these [potentates], he who is to come shall
slay three, and subject the remainder to his
power, and that he shall be himself the eighth
among them. And they shall lay Babylon waste,
and burn her with fire, and shall give their king-
dom to the beast, and put the Church to flight.
After that they shall be destroyed by the coming
of our Lord. For that the kingdom must be
divided, and thus come to ruin, the Lord [de-
clares when He] says : " Every kingdom divided
against itself is brought to desolation, and every
city or house divided against itself shall not
stand." ' It must be, therefore, that the king-
dom, the city, and the house be divided into ten ;
and for this reason He has already foreshadowed
the partition and division [which shall take
place]. Daniel also says particularly, that the
end of the fourth kingdom consists in the toes
of the image seen by Nebuchadnezzar, upon
which came the stone cut out without hands ;
and as he does himself say : " The feet were in-
deed the one part iron, the other part clay, until
the stone was cut out without hands, and struck
the image upon the iron and clay feet, and
dashed them into pieces, even to the end." ^
Then aftenvards, when interpreting this, he says :
" And as thou sawest the feet and the toes, partly
indeed of clay, and partly of iron, the kingdom
shall be divided, and there shall be in it a root
of iron, as thou sawest iron mixed with baked
clay. And the toes were indeed the one part
iron, but the other part clay." ^ The ten toes,
therefore, are these ten kings, among whom the
kingdom shall be partitioned, of whom some in-
deed shall be strong and active, or energetic ;
others, again, shall be sluggish and useless, and
shall not agree ; as also Daniel says : " Some
part of the kingdom shall be strong, and part
shall be broken from it. As thou sawest the iron
mixed with the baked clay, there shall be min-
glings among the human race, but no cohesion
one with the other, just as iron cannot be welded
on to pottery ware." * And since an end shall
take place, he says : " And in the days of these
kings shall the God of heaven raise up a king-
dom which shall never decay, and His kingdom
shall not be left to another people. It shall
break in pieces and shatter all kingdoms, and
shall itself be exalted for ever. As thou sawest
that the stone was cut without hands from the
mountain, and brake in pieces the baked clay,
the iron, the brass, the silver, and the gold, God
has pointed out to the king what shall come to
pass after these things ; and the dream is true,
and the interpretation trustworthy." s

2. If therefore the great God showed future

' Matt. xii. 25.

2 Dan. ii. 33, 34.

3 Dan. ii. 41, 42.
* Dan. ii. 42, 43.

s Dan. ii. 44, 45.

things by Daniel, and confirmed them by His
Son ; and if Christ is the stone which is cut out
without hands, who shall destroy temporal king-
doms, and introduce an eternal one, which is the
resurrection of the just ; as he declares, " The
God of heaven shall raise up a kingdom which
shall never be destroyed," — let those thus con-
futed come to their senses, who reject the Crea-
tor {^Demiurguiti), and do not agree that the
prophets were sent beforehand from the same
Father from whom also the Lord came, but who
assert that prophecies originated from diverse
powers. For those things which have been pre-
dicted by the Creator alike through all] the
prophets has Christ fulfilled in the end, minister-
ing to His Father's will, and completing His dis-
pensations with regard to the human race. Let
those persons, therefore, who blaspheme the
Creator, either by openly expressed words, such
as the disciples of Marcion, or by a perversion
of the sense [of Scripture], as those of Valen-
tinus and all the Gnostics falsely so called, be
recognised as agents of Satan by all those who
worship God ; through whose agency Satan now,
and not before, has been seen to speak against
God, even Him who has prepared eternal fire
for every kind of apostasy. For he did not ven-
ture to blaspheme his Lord openly of himself ; as
also in the beginning he led man astray through
the instrumentality of the serpent, concealing
himself as it were from God. Truly has Justin
remarked : ^ That before the Lord's appearance
Satan never dared to blaspheme God, inasmuch
as he did not yet know his own sentence, be-
cause it was contained in parables and allegories ;
but that after the Lord's appearance, when he
had clearly ascertained from the words of Christ
and His apostles that eternal fire has been pre-
pared for him as he apostatized from God of his
own free-will, and likewise for all who unrepent-
ant continue in the apostasy, he now blasphemes,
by means of such men, the Lord who brings
judgment [upon him] as being already con-
demned, and imputes the guilt of his apostasy
to his Maker, not to his own voluntary disposi-
tion. Just as it is with those who break the laws,
when punishment overtakes them : they throw
the blame upon those who frame the laws, but
not upon themselves. In like manner do those
men, filled with a satanic spirit, bring innumera-
ble accusations against our Creator, who has both
given to us the spirit of life, and established a
law adapted for all ; and they will not admit that
the judgment of God is just. Wherefore also
they set about imagining some other Father who
neither cares about nor exercises a providence

6 The Greek text is here preserved by Eusebius, Hist. Eccl., iv.
18; but we are not told from what work of Justin Martyr it is ex-
tracted. The work is now lost. An ancient catena continues the
Greek for several lines further.

556

IREN^US AGAINST HERESIES.

over our affairs, nay, one who even approves of
all sins.

CHAP. XXVII. THE FUTURE JUDGMENT BY CHRIST.

COMMUNION WITH AND SEPARATION FROM THE
DIVINE BEING. THE ETERNAL PUNISHMENT OF
UNBELIEVERS.

1. If the Father, then, does not exercise judg-
ment, [it follows] that judgment does not belong
to Him, or that He consents to all those actions
which take place ; and if He does not judge, all
persons will be equal, and accounted in the same
condition. The advent of Christ will therefore
be without an object, yea, absurd, inasmuch as
[in that case] He exercises no judicial power.
For " He came to divide a man against his father,
and the daughter against the mother, and the
daughter-in-law against the mother-in-law ; " '
and when two are in one bed, to take the one,
and to leave the other ; and of two women grind-
ing at the mill, to take one and leave the other : ^
[also] at the time of the end, to order the reap-
ers to collect first the tares together, and bind
them in bundles, and burn them with unquench-
able fire, but to gather up the wheat into the
barn ; ^ and to call the lambs into the kingdom
prepared for them, but to send the goats into
everlasting fire, which has been prepared by His
Father for the devil and his angels."* And why
is this? Has the Word come for the ruin and
for the resurrection of many? For the ruin,
certainly, of those who do not believe Him, to
whom also He has threatened a greater damna-
tion in the judgment-day than that of Sodom
and Gomorrah ; s but for the resurrection of
believers, and those who do the will of His
Father in heaven. If then the advent of the
Son comes indeed alike to all, but is for the pur-
pose of judging, and separating the believing
from the unbelieving, since, as those who believe
do His will agreeably to their own choice, and
as, [also] agreeably to their own choice, the dis-
obedient do not consent to His doctrine ; it is
manifest that His Father has made all in a like
condition, each person having a choice of his
own, and a free understanding ; and that He has
regard to all things, and exercises a providence
over all, " making His sun to rise upon the evil
and on the good, and sending rain upon the just
and unjust." ^

2. And to as many as continue in their love
towards God, does He grant communion with
Him. But communion with God is life and
light, and the enjoyment of all the benefits
which He has in store. But on as many as.

' Matt. X. 25.

* Luke xvii. 34.
3 Matt. xiii. 30.

* Matt. XXV. 33, etc.
5 Luke X. 12.

* Mali. V. 45.

according to their own choice, depart from God..
He inflicts that separation from Himself which
they have chosen of their own accord. But
separation from God is death, and separation
from light is darkness ; and separation from God
consists in the loss of all the benefits which
He has in store. Those, therefore, who cast
away by apostasy these forementioned things,
being in fact destitute of all good, do experience
every kind of punishment. God, however, does
not punish them immediately of Himself, but
that punishment falls upon them because they
are destitute of all that is good. Now, good
things are eternal and without end with God,
and therefore the loss of these is also eternal
and never-ending. It is in this matter just as
occurs in the case of a flood of light : those who
have blinded themselves, or have been blinded
by others, are for ever deprived of the enjoyment
of light. It is not, [however], that the light has
inflicted upon them the penalty of blindness,
but it is that the blindness itself has brought
calamity upon them : and therefore the Lord
declared, " He that believeth in Me is not con-
demned," 7 that is, is not separated from God,
for he is united to God through faith. On the
other hand. He says, " He that believeth not is
condemned already, because he has not believed
in the name of the only-begotten Son of God ; "
that is, he separated himself from God of his
own accord. " For this is the condemnation,
that light is come into this world, and men have
loved darkness rather than light. For every one
who doeth evil hateth the light, and cometh not
to the light, lest his deeds should be reproved.
But he that doeth truth cometh to the light, that
his deeds may be made manifest, that he has
wTought them in God."

CHAP. XXVIII. THE DISTINCTION TO BE MADE

BETWEEN THE RIGHTEOUS AND THE WICKED.
THE FUTURE APOSTASY IN THE TIME OF ANTI-
CHRIST, AND THE END OF THE WORLD,

1. Inasmuch, then, as in this world (aiwvi)
some persons betake themselves to the light, and
by faith unite themselves with God, but others
shun the light, and separate themselves from
God, the Word of God comes preparing a fit
habitation for both. For those indeed who are
in the light, that they may derive enjoyment
from it, and from the good things contained in
it ; but for those in darkness, that they may
partake in its calamities. And on this account
He says, that those upon the right hand are
called into the kingdom of heaven, but that
those on the left He will send into eternal fire ;
for they have deprived themselves of all good.

2. And for this reason the apostle says : " Be-

7 John iii. 18, 21.

IREN^US AGAINST HERESIES.

557

cause they received not the love of God, that
they might be saved, therefore God shall also
send them the operation of error, that they may
beUeve a lie, that they all may be judged who
have not believed the truth, but consented to
unrighteousness." ' For when he (Antichrist)
is come, and of his own accord concentrates in
his own person the apostasy, and accomplishes
whatever he shall do according to his own will
and choice, sitting also in the temple of God,
so that his dupes may adore kim as the Christ ;
wherefore also shall he deservedly " be cast into
the lake of fire : " ^ [this will happen according
to divine appointment], God by His prescience
foreseeing all this, and at the proper time send-
ing such a man, "that they may believe a lie,
that they all may be judged who did not believe
the truth, but consented to unrighteousness ; "
whose coming John has thus described in the
Apocalypse : " And the beast which I had seen
was like unto a leopard, and his feet as of a
bear, and his mouth as the mouth of a lion ;
and the dragon conferred his own power upon
him, and his throne, and great might. And one
of his heads was as it were slain unto death ;
and his deadly wound was healed, and all the
world wondered after the beast. And they wor-
shipped the dragon because he gave power to
the beast ; and they worshipped the beast, say-
ing, Who is like unto this beast, and who is able
to make war with him? And there was given
unto him a mouth speaking great things, and
blasphemy and power was given to him during
forty and two months. And he opened his
mouth for blasphemy against God, to blaspheme
His name and His tabernacle, and those who
dwell in heaven. And power was given him
over every tribe, and people, and tongue, and
nation. And all who dwell upon the earth wor-
shipped him, [every one] whose name was not
written in the book of the Lamb slain from the
foundation of the world. If any one have ears,
let him hear. If any one shall lead into cap-
tivity, he shall go into captivity. If any shall
slay with the sword, he must be slain with the
sword. Here is the endurance and the faith of
the saints." 3 After this he likewise describes
his armour-bearer, whom he also terms a false
prophet : " He spake as a dragon, and exercised
all the power of the first beast in his sight, and
caused the earth, and those that dwell therein,
to adore the first beast, whose deadly wound was
healed. And he shall perform great wonders,
so that he can even cause fire to descend from
heaven upon the earth in the sight of men, and
he shall lead the inhabitants of the earth astray." *

• 2 Thess. ii. 10-12.
" Rev. xix. 20.

3 Rev. xiii. 2, etc

* Rev. xiii. 11, etc.

Let no one imagine that he performs these
wonders by divine power, but by the working
of magic. And we must not be surprised if,
since the demons and apostate spirits are at his
service, he through their means performs won-
ders, by which he leads the inhabitants of the
earth astray. John says further : " And he shall
order an image of the beast to be made, and
he shall give breath to the image, so that the
image shall speak ; and he shall cause those to
be slain who will not adore it." He says also :
" And he will cause a mark [to be put] in the
forehead and in the right hand, that no one may
be able to buy or sell, unless he who has the
mark of the name of the beast or the number
of his name ; and the number is six hundred
and sixty-six," 5 that is, six times a hundred, six
times ten, and six units. [He gives this] as a
summing up of the whole of that apostasy which
has taken place during six thousand years.

3. For in as many days as this world was
made, in so many thousand years shall it be
concluded. And for this reason the Scripture
says : " Thus the heaven and the earth were
finished, and all their adornment. And God
brought to a conclusion upon the sixth day the
works that He had made ; and God rested upon
the seventh day from all His works." ^ This is
an account of the things formerly created, as
also it is a prophecy of what is to come. For
the day of the Lord is as a thousand years ; ^
and in six days created things were completed :
it is evident, therefore, that they will come to an
end at the sixth thousand year. _^

4. And therefore throughout all time, man, j
having been moulded at the beginning by the
hands of God, that is, of the Son and of the
Spirit, is made after the image and likeness of
God : the chaff, indeed, which is the apostasy,
being cast away ; but the wheat, that is, those
who bring forth fruit to God in faith, being
gathered into the barn. And for this cause
tribulation is necessary for those who are saved, .
that having been after a manner broken up, and
rendered fine, and sprinkled over by the patience

of the Word of God, and set on fire ffor purifi-
cation] , they may be fitted for the royal banquet.
As a certain man of ours said, when he was
condemned to the wild beasts because of his
testimony with respect to God : "I am the
wheat of Christ, and am ground by the teeth of
the wild beasts, that I may be found the pure
bread of God." ^

5 Rev. xiii. 14, etc.

6 Gen. ii. 2.

7 2 Pet. iii. 8. ,^ t. 1.

8 This is quoted from the Epistle of Ignatius to the Romans, ch
iv. It is found in the two Greek recensions of his works, and also in
the Svriac. See pp. 75 and 103 of this volume. The Latin transla-
tion IS here followed: the Greek of Ignatius would give " the wheat
of God," and omits " of God " towards the end, as quoted by
Eusebius.

558

IREN/EUS AGAINST HERESIES.

CHAP. XXDC. ALL THINGS HAVE BEEN CREATED

FOR THE SERVICE OF MAN. THE DECEITS, WICK-
EDNESS, AND APOSTATE POWER OF ANTICHRIST.
THIS WAS PREFIGURED AT THE DELUGE, AS AFTER-
WARDS BY THE PERSECUTION OF SHADRACH,
MESHACH, AND ABEDNEGO.

1. In the previous books I have set forth the
causes for which God permitted these things to
be made, and have pointed out that all such
have been created for the benefit of that human
nature which is saved, ripening for immortality
that which is [possessed] of its own free will
and its own power, and preparing and rendering
it more adapted for eternal subjection to God.
And therefore the creation is suited to [the wants
of] man ; for man was not made for its sake, but
creation for the sake of man. Those nations,
however, who did not of themselves raise up
their eyes unto heaven, nor returned thanks to
their Maker, nor wished to behold the light of
truth, but who were like blind mice concealed
in the depths of ignorance, the word justly reck-
ons "as waste water from a sink, and as the
turning-weight of a balance — in fact, as noth-
ing ; " ' so far useful and serviceable to the just,
as stubble conduces towards the growth of the
wheat, and its straw, by means of combustion,
serves for working gold. And therefore, when
in the end the Church shall be suddenly caught
up from this, it is said, "There shall be tribula-
tion such as has not been since the beginning,
neither shall be." ^ For this is the last contest
of the righteous, in which, when they overcome,
they are crowned with incorruption.

2. And there is therefore in this beast, when
he comes, a recapitulation made of all sorts of
iniquity and of every deceit, in order that all
apostate power, flowing into and l)eing shut up
in him, may be sent into the furnace of fire.
Fittingly, therefore, shall his name possess the
number six hundred and sixty-six,. since he sums
up in his own person all the commixture of
wickedness which took place previous to the
deluge, due to the apostasy of the angels. For
Noah was six hundred years old when the deluge
came upon the earth, sweeping away the rebel-
lious world, for the sake of that most infamous
generation which lived in the times of Noah.
And [Antichrist] also sums up every error of
devised idols since the flood, together with the
slaying of the prophets and the cutting off" of
the just. For that image which was set up by
Nebuchadnezzar had indeed a height of sixty
cubits, while the breadth was six cubits ; on ac-
count of which Ananias, Azarias, and Misael,
when they did not worship it, were cast into a
furnace of fire, pointing out prophetically, by

' Isa. xl. 15.
' Matt. xxiv. 21.

what happened to them, the wrath against the
righteous which shall arise towards the [time of
the] end. For that image, taken as a whole, a
was a prefiguring of this man's coming, decree- *
ing that he should undoubtedly himself alone
be worshipped by all men. Thus, then, the six
hundred years of Noah, in whose time the deluge
occurred because of the apostasy, and the num-
ber of the cubits of the image for which these
just men were sent into the fiery fumace, do
indicate the number of the name of that man
in whom is concentrated the whole apostasy of
six thousand years, and unrighteousness, and
wickedness, and false prophecy, and deception ;
for which things' sake a cataclysm of fire shall
also come [upon the earth].

CHAP. XXX. ALTHOUGH CERTAIN AS TO THE

NUMBER OF THE NAME OF ANTICHRIST, VET WE
SHOULD COME TO NO RASH CONCLUSIONS AS TO
THE NAME ITSELF, BECAUSE THIS NUMBER IS CAPA-
BLE OF BEING FITTED TO MANY NAMES. REASONS
FOR THIS POINT BEING RESERVED BY THE HOtY
SPIRIT. antichrist's REIGN AND DEATH.

I. Such, then, being the state of the case, and
this number being found in all the most approved
and ancient copies ^ [of the Apocalypse], and
those men who saw John face to face bearing
their testimony [to it] ; while reason also leads
us to conclude that the number of the name of
the beast, [if reckoned] according to the Greek
mode of calculation by the [value of] the letters
contained in it, will amount to six hundred and
sixty and six ; that is, the number of tens shall
be equal to that of the hundreds, and the num-
ber of hundreds equal to that of the units (for
that number which [expresses] the digit six
being adhered to throughout, indicates the reca-
pitulations of that apostasy, taken in its full
extent, which occurred at the beginning, dunng
the intermediate periods, and which shall take
place at the end), — I do not know how it is
that some have erred following the ordinary
mode of speech, and have vitiated the middle
number in the name, deducting the amount of
fifty from it, so that instead of six decads they
will have it that there is but one. [I am in-
clined to think that this occurred through the
fault of the copyists, as is wont to happen, since
numbers also are expressed by letters ; so that
the Greek letter which expresses the number
sixty was easily expanded into the letter Iota of
the Greeks.] ■♦ Others then received this read-

3 ei> Tratj-t Tois anovSaiotf Koi apx<"<"? ai'Tiypd(t>oi.i;. This pas-
sage is interesting, as showing how very soon the autographs of the
New Testament must have perished, and various readings crept into
the Mss. of the canonical books.

* That is, H into EI, according to Harvey, who considers the whole
of this clause as an evident interpolation. It does not occur in the
Greek here preserved by Eusebius {Hist. EccL, v. 8).

IREN.EUS AGAINST HERESIES.

559

ing without examination ; some in their simpli-
city, and upon their own responsibihty, making
use of this number expressing one decad ; while
some, in their inexperience, have ventured to
seek out a name which should contain the erro-
neous and spurious number. Now, as regards
those who have done this in simplicity, and with-
out evil intent, we are at liberty to assume that
pardon will be granted them by God. But as
for those who, for the sake of vainglory, lay it
down for certain that names containing the spu-
rious number are to be accepted, and affirm that
this name, hit upon by themselves, is that of
him who is to come ; such persons shall not
come forth without loss, because they have led
into error both themselves and those who con-
fided in them. Now, in the first place, it is loss
to wander from the truth, and to imagine that
as being the case which is not ; then again, as
there shall be no light punishment [inflicted]
upon him who either adds or subtracts anything
from the Scripture,' under that such a person
must necessarily fall. Moreover, another dan-
ger, by no means trifling, shall overtake those
who falsely presume that they know the name of
Antichrist. For if these men assume one [num-
ber], when this [Antichrist] shall come having
another, they will be easily led away by him, as
supposing him not to be the expected one, who
must be guarded against.

2. These men, therefore, ought to learn [what
really is the state of the case], and go back to
the true number of the name, that they be not
reckoned among false prophets. But, knowing
the sure number declared by Scripture, that is,
six hundred sixty and six, let them await, in the
first place, the division of the kingdom into ten ;
then, in the next place, when these kings are
reigning, and beginning to set their affairs in or-
der, and advance their kingdom, [let them learn]
to acknowledge that he who shall come claiming
the kingdom for himself, and shall terrify those
men of whom we have been speaking, having a
name containing the aforesaid number, is truly
the abomination of desolation. This, too, the
apostle affirms : " When they shall say, Peace
and safety, then sudden destruction shall come
upon them." ^ And Jeremiah does not merely
point out his sudden coming, but he even in-
dicates the tribe from which he shall come,
where he says, " We shall hear the voice of
his swift horses from Dan ; the whole earth
shall be moved by the voice of the neighing of
his galloping horses : he shall also come and
devour the earth, and the fulness thereof, the
city also, and they that dwell therein." ^ This,
too, is the reason that this tribe is not reckoned

' Rev. xxii. 19.
^ I Thess. V. 3.
3 Jer. viii. 16.

in the Apocalypse along with those which are
saved.'*

3. It is therefore more certain, and less haz^-^
ardous, to await the fulfilment of the prophecy,"*
than to be making surmises, and casting about
for any names that may present themselves, in-
asmuch as many names can be found possessing
the number mentioned ; and the same question^
will, after all, remain unsolved. For if there are
many names found possessing this number, it will
be asked which among them shall the coming
man bear. It is not through a want of names
containing the number of that name that I say
this, but on account of the fear of God, and zeal
for the truth : for the name Evanthas (EYAN-
0A2) contains the required number, but I make
no allegation regarding it. Then also Lateinos
(AATEIN02) has the number six hundred and
sixty-six; and it is a very probable [solution],
this being the name of the last kingdom [of the
four seen by Daniel] . For the Latins are they
who at present bear rule : 5 I will not, however,
make any boast over this [coincidence] . Teitan
too, (TEITAN, the first syllable being written
with the two Greek vowels e and i), among all
the names which are found among us, is rather
worthy of credit. For it has in itself the pre-
dicted number, and is composed of six letters,
each syllable containing three letters ; and [the
word itself] is ancient, and removed from ordi-
nary use ; for among our kings we find none
bearing this name Titan, nor have any of the
idols which are worshipped in public among the
Greeks and barbarians this appellation. Among
many persons, too, this name is accounted divine,
so that even the sun is termed "Titan " by those
who do now possess [the rule] . This word, too,
contains a certain outward appearance of ven-
geance, and of one inflicting merited punishment
because he (Antichrist) pretends that he vindi-
cates the oppressed.^ And besides this, it is
an ancient name, one worthy of credit, of royal
dignity, and still further, a name belonging to a
tyrant. Inasmuch, then, as this name "Titan"
has so much to recommend it, there is a strong
degree of probability, that from among the many
[names suggested], we infer, that perchance he
who is to come shall be called " Titan." We
will not, however, incur the risk of pronouncing
positively as to the name of Antichrist ; for if it
were necessary that his name should be distinctly
revealed in this present time, it would have been
announced by him who beheld the apocalyptic
vision. For that was seen no very long time

* Rev. vii. 5-7. [The Danites (though not all) corrupted the
Hebrew church and the Levitical priesthood, by image-worship,
(Judg. xviii.), and forfeited the blessings of the old covenant.]

5 [A very pregnant passage, as has often been noted. But let ui
imitate the pious reticence with which this section concludes.]

^ Massuet here quotes Cicero and Ovid in proof of the sun being
termed Titan. The Titans waged war against the gods, to aveng«
themselves upon Saturn.

56o

IREN^US AGAINST HERESIES.

since, but almost in our day, towards the end of
Domitian's reign.

4. But he indicates the number of the name
now, that when this man comes we may avoid
him, being aware who he is : the name, however,
is suppressed, because it is not worthy of being
proclaimed by the Holy Spirit. For if it had been
declared by Him, he (Antichrist) might perhaps
continue for a long period. But now as " he was,
and is not, and shall ascend out of the abyss, and
goes into perdition," ' as one who has no ex-
istence ; so neither has his name been declared,
for the name of that which does not exist is not
proclaimed. But when this Antichrist shall have
devastated all things in this world, he will reign
for three years and six months, and sit in the
temple at Jerusalem ; and then the Lord will
come from heaven in the clouds, in the glory of
the Father, sending this man and those who fol-
low him into the lake of fire ; but bringing in
for the righteous the times of the kingdom, that
is, the rest, the hallowed seventh day ; and re-
storing to Abraham the promised inheritance, in
which kingdom the Lord declared, that " many
coming from the east and from the west should
sit down with Abraham, Isaac, and Jacob." ^

CHAP. XXXI. — THE PRESERVATION OF OUR BODIES
IS CONFIRMED BV THE RESURRECTION AND AS-
CENSION OF CHRIST : THE SOULS OF THE SAINTS
DURING THE INTERMEDIATE PERIOD ARE IN A
STATE OF EXPECTATION OF THAT TIME WHEN
THEY SHALL RECEIVE THEIR PERp-ECT AND CON-
SUMMATED GLORY.

I. Since, again, some who are reckoned among
the orthodox go beyond the pre-arranged plan
for the exaltation of the just, and are ignorant
of the methods by which they are disciplined
beforehand for incorruption, they thus entertain
heretical opinions. For the heretics, despising
the handiwork of God, and not admitting the
salvation of their flesh, while they also treat the
promise of God contemptuously, and pass be-
yond God altogether in the sentiments they
form, afifirm that immediately upon their death
they shall pass above the heavens and the Demi-
urge, and go to the Mother (Achamoth) or to
that Father whom they have feigned. Those
persons, therefore, who disallow a resurrection
affecting the whole man {universam reprobant
resurrectionem), and as far as in them lies
remove it from the midst [of the Christian
scheme] , how can they be wondered at, if again
they know nothing as to the plan of the resur-
rection? For they do not choose to under-
stand, that if these things are as they say, the
Lord Himself, in whom they profess to believe,
did not rise again upon the third day ; but

• Rev. xvii. e.
^ Matt. viii. il.

immediately upon His expiring on the cross,-
undoubtedly departed on high, leaving His body
to the earth. But the case was, that for three
days He dwelt in the place where the dead were,
as the prophet says concerning Him : " And the
Lord remembered His dead saints who slept
formerly in the land of sepulture ; and He de-
scended to them, to rescue and save them."^
And the Lord Himself says, " As Jonas remained
three days and three nights in the whale's belly,
so shall the Son of man be in the heart of the
earth." ■♦ Then also the apostle says, " But when
He ascended, what is it but that He also de-
scended into the lower parts of the earth? "5
This, too, David says when prophesying of Him,
" And thou hast delivered my soul from the
nethermost hell ; " ^ and on His rising again the
third day. He said to Mary, who was the first to
see and to worship Him, " Touch Me not, for I
have not yet ascended to the Father ; but go to
the disciples, and say unto them, I ascend unto
My Father, and unto your Father." 7

2. If, then, the Lord observed the law of the
dead, that He might become the first-begotten
from the dead, and tarried until the third day
" in the lower parts of the earth ; " ^ then after-
wards rising in the flesh, so that He even showed j
the print of the nails to His disciples,^ He thus 1
ascended to the Father ; — [if all these things
occurred, I say], how must these men not be
put to confusion, who allege that " the lower
parts " refer to this world of ours, but that their
inner man, leaving the body here, ascends into
the super-celestial place? For as the Lord
" went away in the midst of the shadow of
death," ■" where the souls of the dead were, yet
afterwards arose in the body, and after the resur-
rection was taken up [into heaven], it is mani-
fest that the souls of His disciples also, upon
whose account the Lord underwent these things,
shall go away into the invisible place allotted to
them by God, and there remain until the resur-
rection, awaiting that event; then receiving
their bodies, and rising in their entirety, that is
bodily, just as the Lord arose, they shall come
thus into the presence of God. " For no dis-
ciple is above the Master, but every one that is
perfect shall be as his Master." " As our Master,
therefore, did not at once depart, taking flight
[to heaven], but awaited the time of His resur-
rection prescribed by the Father, which had
been also shown forth through Jonas, and rising
again after three days was taken up [to heaven]

3 See the note, book iii. xx. 4.
•* Matt. xi. 40.
5 Eph. iv. 9.

* Ps. Ixxxvi. 23.
' John XX. 17.

* Eph. iv. 9.

9 John XX. 20, 27.
'° Ps. xxiii. 4.
" Luke vi. 40.

IREN^US AGAINST HERESIES.

561

so ought we also to await the time of our resur-
rection prescribed by God and foretold by the
prophets, and so, rising, be taken up, as many
as the Lord shall account worthy of this [privi-
lege].'

CHAP. XXXII. IN THAT FLESH IN WHICH THE

SAINTS HAVE SUFFERED SO MANY AFFLICTIONS,
THEY SHALL RECEIVE THE FRUITS OF THEIR
LABOURS ; ESPECIALLY SINCE ALL CREATION
WAITS FOR THIS, AND GOD PROMISES IT TO
ABRAHAM AND HIS SEED.

1. Inasmuch, therefore, as the opinions of cer-
tain [orthodox persons] are derived from heretical
discourses, they are both ignorant of God's dis-
pensations, and of the mystery of the resurrec-
tion of the just, and of the [earthly] kingdom
which is the commencement of incorruption, by
means of which kingdom those who shall be
worthy are accustomed gradually to partake of
the divine nature {capere Deum^) ; and it is
necessary to tell them respecting those things,
that it behoves the righteous first to receive the
promise of the inheritance which God promised
to the fathers, and to reign in it, when they rise
again to behold God in this creation which is
renovated, and that the judgment should take
place afterwards. For it is just that in that very
creation in which they toiled or were afflicted,
being proved in every way by suffering, they
should receive the reward of their suffering ;
and that in the creation in which they were slain
because of their love to God, in that they should
be revived again ; and that in the creation in
which they endured servitude, in that they should
reign. For God is rich in all things, and all
things are His. It is fitting, therefore, that the
creation itself, being restored to its primeval
condition, should without restraint be under the
dominion of the righteous ; and the apostle has
m.ade this plain in the Epistle to the Romans,
when he thus speaks : " For the expectation of
the creature waiteth for the manifestation of the
sons of God. For the creature has been sub-
jected to vanity, not willingly, but by reason of
him who hath subjected the same in hope ;
since the creature itself shall also be delivered
from the bondage of corruption into the glorious
liberty of the sons of God." ^

2. Thus, then, the promise of God, which He
gave to Abraham, remains stedfast. For thus
He said : " Lift up thine eyes, and look from
this place where now thou art, towards the north

' The five following chapters were omitted in the earlier editions,
but added by Feuardentius. Most MSS., too, did not contain them.
It is probable that the scribes of the middle ages rejected them on
account of their inculcating millenarian notions, which had been long
extinct in the Church. Quotations from these five chapters have
been collected by Harvey from Syriac and Armenian MSS. lately come
to light.

2 Or, " gradually to comprehend God."

3 Rom. viii. 19, etc.

and south, and east and west. For all the earth
which thou seest, I will give to thee and to thy
seed, even for ever."'' And again He says,
" Arise, and go through the length and breadth
of the land, since I will give it unto thee ; " 5
and [yet] he did not receive an inheritance in
it, not even a footstep, but was always a stranger
and a pilgrim therein.^ And upon the death of
Sarah his wife, when the Hittites were willing to
bestow upon him a place where he might bury
her, he declined it as a gift, but bought the
burying-place (giving for it four hundred talents
of silver) from Ephron the son of Zohar the
Hittite.7 Thus did he await patiently the prom-
ise of God, and was unwilling to appear to re-
ceive from men, what God had promised to give
him, when He said again to him as follows : " I
will give this land to thy seed, from the river of
Egypt even unto the great river Euphrates." *
If, then, God promised him the inheritance of
the land, yet he did not receive it during all the
time of his sojourn there, it must be, that to-
gether with his seed, that is, those who fear
God and believe in Him, he shall receive it at
the resurrection of the just. For his seed is the
Church, which receives the adoption to God
through the Lord, as John the Baptist said :
" For God is able from the stones to raise up
children to Abraham." 9 Thus also the aposde
says in the Epistle to the Galatians : " But ye,
brethren, as Isaac was, are the children of the
promise." '° And again, in the same Epistle, he
plainly declares that they who have believed in
Christ do receive Christ, the promise to Abraham
thus saying, "The promises were spoken to
Abraham, and to his seed. Now He does not
say, And of seeds, as if [He spake] of many,
but as of one. And to thy seed, which is Christ." "
And again, confirming his former words, he says,
" Even as Abraham believed God, and it was
accounted to him for righteousness. Know ye
therefore, that they which are of faith are the
children of Abraham. But the Scripture, fore-
seeing that God would justify the heathen through
faith, declared to Abraham beforehand. That in
thee shall all nations be blessed. So then they
which are of faith shall be blessed with faithful
Abraham." '^ Thus, then, they who are of faith
shall be blessed with faithful Abraham, and these
are the children of Abraham. Now God made
promise of the earth to Abraham and his seed ;
yet neither Abraham nor his seed, that is, those
who are justified by faith, do now receive any

* Gen. xiii. 13, 14.

5 Gen. xiii. 17.

6 Acts vii. 5; Heb. xi. 13.

7 Gen. xxiii. 11.
' Gep. XV. 13.

9 Luke iii. 8.
10 Gal. iv. 28.
" Gal. iii. 16.
" Gal. iii. 6, ele.

562

IRENyEUS AGAINST HERESIES.

inheritance in it ; but they shall receive it at the
resurrection of the just. For God is true and
faithful ; and on this account He said, " Blessed
are the meek, for they shall inherit the earth." '

CHAP. XXXIII. — FURTHER PROOFS OF THE SAME
PROPOSITION, DRAWN FROM THE PROMISES MADE
BY CHRIST, WHEN HE DECLARED THAT HE WOULD
DRINK OF THE FRUIT OF THE VINE WHH HIS
DISCIPLES IN HIS FATHER'S KINGDOM, WHILE AT
THE SAME TIME HE PROMISED TO REWARD
THEM AN HUNDRED- FOLD, AND TO MAKE THEM
PARTAKE OF BANQUETS. THE BLESSING PRO-
NOUNCED BY JACOB HAD POINTED OUT THIS
ALREADY, AS PAPIAS AND THE ELDERS HAVE
INTERPRETED IT.

1. For this reason, when about to undergo
His sufferings, that He might declare to Abra-
ham and those with him the glad tidings of the
inheritance being thrown open, [Christ], after
He had given thanks while holding the cup, and
had drunk of it, and given it to the disciples,
said to them : " Drink ye all of it : this is My
blood of the new covenant, which shall be shed
for many for the remission of sins. But I say
unto you, I will not drink henceforth of the fruit
of this vine, until that day when I will drink it
new with you in my Father's kingdom." ^ Thus,
then, He will Himself renew the inheritance of
the earth, and will re-organize the mystery of the
glory of [His] sons ; as David says, " He who
hath renewed the face of the earth." ^ He
promised to drink of the fruit of the vine with
His disciples, thus indicating both these points :
the inheritance of the earth in which the new
fruit of the vine is drunk, and the resurrection
of His disciples in the flesh. For the new flesh
which rises again is the same which also received
the new cup. And He cannot by any means be
understood as drinking of the fruit of the vine
when settled down with his [disciples] above in
a super-celestial place ; nor, again, are they who
drink it devoid of flesh, for to drink of that
which flows from the vine pertains to flesh, and
not spirit.

2. And for this reason the Lord declared,
" "Wlien thou makest a dinner or a supper, do
not call thy friends, nor thy neighbours, nor thy
kinsfolk, lest they ask thee in return, and so repay
thee. But call the lame, the blind, and the poor,
and thou shalt be blessed, since they cannot
recompense thee, but a recompense shall be
made thee at the resurrection of the just." ''
And again He says, " Whosoever shall have left
lands, or houses, or parents, or brethren, or chil-
dren because of Me, he shall receive in this

' Matt. V. s.

* Matt. xxvi. 27.
3 Ps. civ. 30.

* Luke xiv. 13, ij.

dWfcb

world an hundred-fold, and in that to come he
shall inherit eternal life." 5 For what are the
hundred-fold [rewards] in this world, the enter-
tainments given to the poor, and the suppers for
which a return is made? These are [to take
place] in the times of the kingdom, that is, upon
the seventh day, which has been sanctified, in
which God rested from all the works which He I
created, which is the tnie Sabbath of the right-
eous, which they shall not be engaged in any
earthly occupation ; but shall have a table at
hand prepared for them by God, supplying them
with all sorts of dishes.

3. The blessing of Isaac with which he blessed
his younger son Jacob has the same meaning,
when he says, " Behold, the smell of my son is
as the smell of a full field which the Lord has
blessed." ^ But " the field is the world." 7 And
therefore he added, " God give to thee of the
dew of heaven, and of the fatness of the earth, ■
plenty of corn and wine. And let the nations 1
serve thee, and kings bow down to thee ; and be
thou lord over thy brother, and thy father's sons
shall bow down to thee : cursed shall be he
who shall curse thee, and blessed shall b
who shall bless thee." ^ If any one, then,
not accept these things as referring to the ap-
pointed kingdom, he must fall into much contra-
diction and contrariety, as is the case with the
Jews, who are involved in absolute perplexity.
For not only did not the nations in this life serve
this Jacob ; but even after he had received the
blessing, he himself going forth [from his home],
served his uncle Laban the Syrian for twenty
years ; ^ and not only was he not made lord of
his brother, but he did himself bow down before
his brother Esau, upon his return from Mesopo-
tamia to his father, and offered many gifts to
him.'° Moreover, in what way did he inherit
much corn and wine here, he who emigrated to
Egypt because of the famine which possessed
the land in which he was dwelling, and became
subject to Pharaoh, who was then ruling over
Egypt? The predicted blessing, therefore, be-
longs unquestionably to the times of the king-
dom, when the righteous shall bear rule upon
their rising from the dead ;" when also the crea-
tion, having been renovated and set free, shall
fnictify with an abundance of all kinds of food,
from the dew of heaven, and from the fertility
of the earth : as the elders who saw John, the
disciple of the Lord, related that they had heard

5 Matt. .\ix. 29; Luke xviii. 29, 30.

* Gen. xxvii. 27, etc.
7 Matt. xiii. 38.

* Gen. xxvii. 28, 29.
9 Gen. xxxi 41.

■° Gen xxxiii. 3.

" From this to the end of the section there is an Armenian ver-
sion extant, to be found in the Spicii. Sohsm. i. p. t, edited by M.
Pitra, Paris 1852, and which was taken by him from an Armenian ms.
in the Mechitarist Library at Venice, described as being of the
twelfth century.

IREN^US AGAINST HERESIES.

563

from him how the Lord used to teach in regard
to these times, and say : The days will come,
in which vines shall grow, each having ten thou-
sand branches, and in each branch ten thousand
tAvigs, and in each true ' twig ten thousand shoots,
and in each one of the shoots ten thousand
clusters, and on every one of the clusters ten
thousand grapes, and every grape when pressed
will give five and twenty metretes of wine. And
when any one of the saints shall lay hold of a
cluster,^ another shall cry out, " I am a better
cluster, take me ; bless the Lord through me."
In like manner [the Lord declared] that a grain
of wheat would produce ten thousand ears, and
that every ear should have ten thousand grains,
and every grain would yield ten pounds {quinque
bilibres) of clear, pure, fine flour ; and that all
other fruit-bearing trees,^ and seeds and grass,
would produce in similar proportions {secundum
congnientiain its consequenteni) ; and that all
animals feeding [only] on the productions of
the earth, should [in those days] become peace-
ful and harmonious among each other, and be
in perfect subjection to man.

4. And these things are borne witness to in
riting by Papias, the hearer of John, and a
bmpanion of Polycarp, in his fourth book ; for
there were five books compiled ((TWTcray/Ae'i/a)
by him.'* And he says in addition, " Now these
things are credible to believers." And he says
that, " when the traitor Judas did not give credit
to them, and put the question, ' How then can
things about to bring forth so abundantly be
wrought by the Lord ? ' the Lord declared, ' They
who shall come to these [times] shall see.' "
When prophesying of these times, therefore,
Esaias says : " The wolf also shall feed with the
lamb, and the leopard shall take his rest with
the kid ; the calf also, and the bull, and the lion
shall eat together; and a little boy shall lead
the;"n. The ox and the bear shall feed together,
and their young ones shall agree together ; and
the lion shall eat straw as well as the ox. And
the infant boy shall thrust his hand into the asp's
den, into the nest also of the adder's brood ;
and they shall do no harm, nor have power to
hurt anything in my holy mountain." And again
he says, in recapitulation, " Wolves and lambs
shall then browse together, and the lion shall eat
straw like the ox, and the serpent earth as if it
were bread ; and they shall neither hurt nor an-
noy anything in my holy mountain, saith the
Lord." 5 I am quite aware that some persons
endeavour to refer these words to the case of
savage men, both of different nations and various

' This word " true " is not found in the Armenian.

^ Or, following Arm. vers., " But if anyone shall lay hold of an
holy cluster."

3 The Arm. vers, is here followed; the old Latin reads, " Et re-
liqua autem Doma."

< [See pp. 151-154, this volume.]

5 Isa. xl. 6, etc.

habits, who come to believe, and when they have
believed, act in harmony with the righteous.
But although this is [true] now with regard to
some men coming from various nations to the
harmony of the faith, nevertheless in the resur-
rection of the just [the words shall also apply]
to those animals mentioned. For God is rich
in all things. And it is right that when the crea-
tion is restored, all the animals should obey and
be in subjection to man, and revert to the food
originally given by God (for they had been origi-
nally subjected in obedience to Adam), that is,
the productions of the earth. But some other
occasion, and not the present, is [to be sought]
for showing that the lion shall [then] feed on
straw. And this indicates the large size and rich
quality of the fruits. For if that animal, the
lion, feeds upon straw [at that period], of what
a quality must the wheat itself be whose straw
shall serve as suitable food for lions ?

CHAP. XXXIV. — HE FORTIFIES HIS OPINIONS WITH
REGARD TO THE TEMPORAL AND EARTHLY KING-
DOM OF THE SAINTS AFTER THEIR RESURRECTION,
BY THE VARIOUS TESTIMONIES OF ISAIAH, EZE-
KIEL, JEREMIAH, AND DANIEL; ALSO BY THE
PARABLE OF THE SERVANTS WATCHING, TO WHOM
THE LORD PROMISED THAT HE WOULD MINISTER.

I. Then, too, Isaiah himself has plainly de-
clared that there shall be joy of this nature at
the resurrection of the just, when he says : " The
dead shall rise again ; those, too, who are in the
tombs shall arise, and those who are in the earth
shall rejoice. For the dew from Thee is health
to them." ^ And this again Ezekiel also says :
" Behold, I will open your tombs, and will bring
you forth out of your graves ; when I will draw my
people from the sepulchres, and I will put breath
in you, and ye shall live ; and I will place you
on your own land, and ye shall know that I am
the Lord." ^ And again the same speaks thus :
"These things saith the Lord, I will gather
Israel from all nations whither they have been
driven, and I shall be sanctified in them in the
sight of the sons of the nations : and they shall
dwell in their own land, which I gave to my ser-
vant Jacob. And they shall dwell in it in peace ;
and they shall build houses, and plant vineyards,
and dwell in hope, when I shall cause judgment
to fall among all who have dishonoured them,
among those who encircle them round about;
and they shall know that I am the Lord their
God, and the God of their fathers." ** Now I
have shown a short time ago that the church is
the seed of Abraham ; and for this reason, that
we may know that He who in the New Testa-
ment " raises up from the stones children unto

6 Isa. xxvi. 15.

' Ezek. xxxvii. 12, etc.

• £z«k. xxviii. 25, 26.

5^4

IREN^US AGAINST HERESIES.

Abraham," ' is He who will gather, according to
the Old Testament, those that shall be saved
from all the nations, Jeremiah says : " Behold,
the days come, saith the Lord, that they shall
no more say. The Lord liveth, who led the chil-
dren of Israel from the north, and from every
region whither they had been driven ; He will
restore them to their own land which He gave
to their fathers." ^

2. That the whole creation shall, according to
God's will, obtain a vast increase, that it may
bring forth and sustain fruits such [as we have
mentioned], Isaiah declares: "And there shall
be upon every high mountain, and upon every
prominent hill, water nmning every\vhere in that
day, when many shall perish, when walls shall
fall. And the light of the moon shall be as the
light of the sun, seven times that of the day,
when He shall heal the anguish of His people,
and do away with the pain of His stroke." ^
Now " the pain of the stroke " means that in-
flicted at the beginning upon disobedient man
in Adam, that is, death ; which [stroke] the
Lord will heal when He raises us from the dead,
and restores the inheritance of the fathers, as
Isaiah again says : " And thou shalt be confident
in the Lord, and He will cause thee to pass over
the whole earth, and feed thee with the inherit-
ance of Jacob thy father." ■♦ This is what the
Lord declared : " Happy are those servants whom
the Lord when He cometh shall find watching.
Verily I say unto you, that He shall gird Him-
self, and make them to sit down [to meat] , and
will come forth and serve them. And if He
shall come in the evening watch, and find them
so, blessed are they, because He shall make
them sit down, and minister to them ; or if this
be in the second, or it be in the third, blessed
are they." 5 Again John also says the very same
in the Apocalypse : " Blessed and holy is he who
has part in the first resurrection." ^ Then, too,
Isaiah has declared the time when these events
shall occur; he says: "And I said. Lord, how
long ? Until the cities be wasted without inhab-
itant, and the houses be without men, and the
earth be left a desert. And after these things
the I^rd shall remove us men far away {longe
nos faciei Dens homines^, and those who shall
remain shall multiply upon the earth." ^ Then
Daniel also says this very thing : " And the
kingdom and dominion, and the greatness of
those under the heaven, is given to the saints
of the Most High God, whose kingdom is ever-
lasting, and all dominions shall serve and obey

' Matt. iii. 9.

* Jer. xxiii. 7, 6.

3 Isa. XXX. 25, 36.

* Isa. Iviii. 14.

5 Luke xii. 37, 38,

* Rev. XX. 6.
' Isa. vi. II.

Him." ^ And lest the promise named should
be understood as referring to this time, it was
declared to the prophet : " And come thou, and
stand in thy lot at the consummation of the
days." 9

3. Now, that the promises were not announced
to the prophets and the fathers alone, but to the
Churches united to these from the nations, whom
also the Spirit terms " the islands " (both be-
cause they are established in the midst of turbu-
lence, suffer the storm of blasphemies, exist as a
harbour of safety to those in peril, and are the
refuge of those who love the height [of heaven],
and strive to avoid Bythus, that is, the depth of
error), Jeremiah thus declares : " Hear the word
of the Lord, ye nations, and declare it to the
isles afar off; say ye, that the Lord will scatter
Israel, He will gather him, and keep him, as one
feeding his flock of sheep. For the Lord hath
redeemed Jacob, and rescued him from the hand
of one stronger than he. And they shall come
and rejoice in Mount Zion, and shall come to
what is good, and into a land of wheat, and wine,
and fruits, of animals and of sheep ; and their
soul shall be as a tree bearing fruit, and they
shall hunger no more. At that time also shall
the virgins rejoice in the company of the young
men : the old men, too, shall be glad, and I will
turn their sorrow into joy ; and I will make them
exult, and will magnify them, and satiate the
souls of the priests the sons of Levi ; and my
people shall be satiated with my goodness." '°
Now, in the preceding book" I have shown that
all the disciples of the Lord are Levites and
priests, they who used in the temple to profane
the Sabbath, but are blameless." Promises of
such a nature, therefore, do indicate in the clear-
est manner the feasting of that creation in the
kingdom of the righteous, which God promises
that He will Himself serve.

4. Then again, speaking of Jerusalem, and of
Him reigning there, Isaiah declares, " Thus saith
the Lord, Happy is he who hath seed in Zion,
and servants in Jerusalem. Behold, a righteous
king shall reign, and princes shall rule with judg-
ment." '^ And with regard to the foundation on
which it shall be rebuilt, he says : " Behold, I
will lay in order for thee a carbuncle stone, and
sapphire for thy foundations ; and I will lay thy
ramparts with jasper, and thy gates with crystal,
and thy wall with choice stones : and all thy
children shall be taught of God, and great shall
be the peace of thy children ; and in righteous-
ness shalt thou be built up." '♦ And yet again

' Dan. vii. 27.

9 Dan. xii. 13.

'" Jer. xxxi. 10, etc.

" See iv. 8, 3.

'2 Matt. xii. 5.

'3 Isa. xxxi. 9, xxxii. I.

'* I«a. liv. 11-14.

IRENiEUS AGAINST HERESIES.

565

does he say the same thing : " Behold, I make
Jerusalem a rejoicing, and my people [a joy] ;
for the voice of weeping shall be no more heard
in her, nor the voice of crying. Also there shall
not be there any immature [one], nor an old
man who does not fulfil his time : for the youth
shall be of a hundred years ; and the sinner shall
die a hundred years old, yet shall be accursed.
And they shall build houses, and inhabit them
themselves ; and shall plant vineyards, and eat
the fruit of them themselves, and shall drink
wine. And they shall not build, and others
inhabit ; neitner shall they prepare the vineyard,
and others eat. For as the days of the tree of
life shall be the days of the people in thee ; for
the works of their hands shall endure." '

CHAP. XXXV. HE CONTENDS THAT THESE TESTI-
MONIES ALREADY ALLEGED CANNOT BE UNDER-
STOOD ALLEGORICALLY OF CELESTIAL BLESSINGS,
BUT THAT THEY SHALL HAVE THEIR FULFILMENT
AFTER THE COMING OF ANTICHRIST, AND THE
RESURRECTION, IN THE TERRESTRUL JERUSALEM.
TO THE FORMER PROPHECIES HE SUBJOINS OTHERS
DRAWN FROM ISAIAH, JEREMIAH, AND THE APOC-
ALYPSE OF JOHN.

I. If, however, any shall endeavour to alleg-
orize [prophecies] of this kind, they shall not
be found consistent with themselves in all points,
and shall be confuted by the teaching of the
very expressions [in question]. For example :
" When the cities " of the Gentiles " shall be
desolate, so that they be not inhabited, and the
houses so that there shall be no men in them,
and the land shall be left desolate." ^ " For,
behold," says Isaiah, " the day of the Lord
cometh past remedy, full of fury and \vrath, to
lay waste the city of the earth, and to root sin-
ners out of it." 3 And again he says, " Let him
be taken away, that he behold not the glory of
God." ■* And when these things are done, he
says, " God will remove men far away, and those
that are left shall multiply in the earth." 5 " And
they shall build houses, and shall inhabit them
themselves : and plant vineyards, and eat of
them themselves."^ For all these and other
words were unquestionably spoken in reference
to the resurrection of the just, which takes place
after the coming of Antichrist, and the destruc-
tion of all nations under his rule ; in [the times
of] which [resurrection] the righteous shall
reign in the earth, waxing stronger by the sight
of the Lord : and through Him they shall be-
come accustomed to partake in the glory of God
the Father, and shall enjoy in the kingdom in-

' Isa. Ixv. 18.

* Isa. vi. II.
3 Isa. xiii. 9.

* Isa. xxvi. 10.
5 Isa. vi. 12.

*> Isa. Ixv. 21.

tercourse and communion with the holy angels,
and union with spiritual beings ; and [with re-
spect to] those whom the Lord shall find in the
flesh, awaiting Him from heaven, and who have
suffered tribulation, as well as escaped the hands
of the Wicked one. For it is in reference to
them that the prophet says : " And those that are
left shall multiply upon the earth." And Jere-
miah 7 the prophet has pointed out, that as many
believers as God has prepared for this purpose,
to multiply those left upon earth, should both be
under the rule of the saints to minister to this
Jerusalem, and that [His] kingdom shall be in
it, saying, " Look around Jerusalem towards the
east, and behold the joy which comes to thee
from God Himself, Behold, thy sons shall come
whom thou hast sent forth : they shall come in a
band from the east even unto the west, by the
word of that Holy One, rejoicing in that splen-
dour which is from thy God. O Jerusalem, put
off thy robe of mourning and of affliction, and
put on that beauty of eternal splendour from thy
God. Gird thyself with the double garment of
that righteousness proceeding from thy God ;
place the mitre of eternal glory upon thine head.
For God will show thy glory to the whole earth
under heaven. For thy name shall for ever be
called by God Himself, the peace of righteous-
ness and glory to him that worships God. Arise,
Jerusalem, stand on high, and look towards the
east, and behold thy sons from the rising of the
sun, even to the west, by the word of that Holy
One, rejoicing in the very remembrance of God.
For the footmen have gone forth from thee,
while they were drawn away by the enemy.
God shall bring them in to thee, being borne
with glory as the throne of a kingdom. For
God has decreed that every high mountain shall
be brought low, and the eternal hills, and that
the valleys be filled, so that the surface of the
earth be rendered smooth, that Israel, the glory
of God, may walk in safety. The woods, too,
shall make shady places, and every sweet-smell-
ing tree shall be for Israel itself by the command
of God. For God shall go before with joy in
the light of His splendour, with the pity and
righteousness which proceeds from Him."

2. Now all these things being such as they
are, cannot be understood in reference to super-
celestial matters ; " for God," it is said, " will
show to the whole earth that is under heaven thy
glory. " But in the times of the kingdom, the
earth has been called again by Christ [to its
pristine condition], and Jerusalem rebuilt after
the pattern of the Jerusalem above, of which the
prophet Isaiah says, " Behold, I have depicted
thy walls upon my hands, and thou art always in

^ The long quotation following is not found in Jeremiah, but in
the apocryphal book of Baruch, chap. iv. 36, etc., and the whole of
ehap. V.

566

IREN^US AGAINST HERESIES.

my sight." ' And the apostle, too, writing to the
Galatians, says in Hke manner, " But the Jerusa-
lem which is above is free, which is the mother
of us all." ' He does not say this with any
thought of an erratic ^on, or of any other
power which departed from the Pleroma, or of
Prunicus, but of the Jerusalem which has been
delineated on [God's] hands. And in the Apoc-
alypse John saw this new [Jerusalem] descend-
ing upon the new earth. ^ For after the times of
the kingdom, he says, " I saw a great white
throne, and Him who sat upon it, from whose
face the earth fled away, and the heavens ; and
there was no more place for them." ■♦ And he sets
forth, too, the things connected with the general
resurrection and the judgment, mentioning " the
dead, great and small." "The sea," he says, " gave
up the dead which it had in it, and death and hell
delivered up the dead that they contained ; and
the books were opened. Moreover," he says,
" the book of life was opened, and the dead were
judged out of those things that were written in
the books, according to their works ; and death
and hell were sent into the lake of fire, the second
death." s Now this is what is called Gehenna,
which the Lord styled eternal fire.^ " And if any
one," it is said, " was not found written in the
book of life, he was sent into the lake of fire." ?
And after this, he says, " I saw a new heaven
and a new earth, for the first heaven and earth
have passed away ; also there was no more sea.
And I saw the holy city, new Jerusalem, coming
down from heaven, as a bride adorned for her
husband." "And I heard," it is said, "a great
voice from the throne, saying, Behold, the taber-
nacle of God is with men, and He will dwell with
them ; and they shall be His people, and God
Himself shall be with them as their God. And
He will wipe away every tear from their eyes ;
and death shall be no more, neither sorrow, nor
crying, neither shall there be any more pain,
because the former things have passed away." ^
Isaiah also declares the very same : " For there
shall be a new heaven and a new earth ; and
there shall be no remembrance of the former,
neither shall the heart think about them, but
they shall find in it joy and exultation." ^ Now
this is what has been said by the apostle : " For
the fashion of this world passeth away." '° To
the same purpose did the Lord also declare,
" Heaven and earth shall pass away." " When
these things, therefore, pass away above the earth,

' Isa. xlix. 16.

2 Gal. iv. 26.

3 Rev. xxi. 2.

* Rev. XX. II.

' Rev. XX. 12-14.

* Matt. XXV. 41.
' Rev. XX. 15.

' Rev. xxi. 1-4.

« Isa Ixv. 17, 18.
'° 7 Cor. vii. 31.
" Matt. xxvi. 35.

John, the Lord's disciple, says that the new
Jerusalem above shall [then] descend, as a bride
adorned for her husband ; and that this is the
tabernacle of God, in which God will dwell with
men. Of this Jerusalem the former one is an
image — that Jerusalem of the former earth in
which the righteous are disciplined beforehand
for incorruption and prepared for salvation. And
of this tabernacle Moses received the pattern
in the mount ; '^ and nothing is capable of being
allegorized, but all things are stedfast, and true,
and substantial, having been made by God for
righteous men's enjoyment. For as it is God
truly who raises up man, so also does man truly
rise from the dead, and not allegorically, as I
have shown repeatedly. And as he rises actually,
so also shall he be actually disciplined before-
hand for incorruption, and shall go forwards
and flourish in the times of the kingdom, in order
that he may be capable of receiving the glory
of the Father. Then, when all things are made-
new, he shall truly dwell in the city of God. For
it is said, " He that sitteth on the throne said,
Behold, I make all things new. And the Lord
says. Write all this ; for these words are faithful
and true. And He said to me. They are done." '^
And this is the truth of the matter.

CHAP. XXXVI. MEN SHALL BE ACTUALLY RAISED ;

THE WORLD SHALL NOT BE ANNIHILATED ; BUT
THERE SHALL BE VARIOUS MANSIONS FOR THE
SAINTS, ACCORDING TO THE RANK ALLOTTED TO
EACH INDIVIDUAL. ALL THINGS SHALL BE SUB-
JECT TO GOD THE FATHER, AND SO SHALL HE
BE ALL IN ALL.

I. For since there are real men, so must there
also be a real establishment (J)/an/atiofie/n), that
they vanish not away among non-existent things,
but progress among those which have an actual
existence. For neither is the substance nor the
essence of the creation annihilated (for faithful
and true is He who has established it), but " the
fashio?i of the world passeth away ; " '•' that is,
those things among which transgression has oc-
curred, since man has grown old in them. And
therefore this [present] fashion has been formed
temporary, God foreknowing all things ; as I
have pointed out in the preceding book,'5 and
have also shown, as far as was possible, the cause
of the creation of this world of temporal things.
But when this [present] fashion [of things]
passes away, and man has been renewed, and
flourishes in an incorruptible state, so as to pre-
clude the possibility of becoming old, [then]
there shall be the new heaven and the new
earth, in which the new man shall remain [con-

■^ Ex. XXV. 40.
'3 Rev. xxi. 5, C.
'^ I Cor. vii. 31.
«* Lib. iv. 5, 6.

IRENyEUS AGAINST HERESIES.

567

tinually], always holding fresh converse with
God. And since {or, that) these things shall
ever continue without end, Isaiah declares, " For
as the new heavens and the new earth which I
do make, continue in my sight, saith the Lord,
so shall your seed and your name remain." '
And as the presbyters say, Then those who are
deemed worthy of an abode in heaven shall go
there, others shall enjoy the delights of paradise,
and others shall possess the splendour of the
city ; for every^vhere the Saviour ^ shall be seen
according as they who see Him shall be worthy.
2. [They say, moreover], that there is this
distinction between the habitation of those who
produce an hundred-fold, and that of those who
produce sixty-fold, and that of those who pro-
duce thirty-fold : for the first will be taken up
into the heavens, the second will dwell in para-
dise, the last will inhabit the city ; and that it
was on this account the Lord declared, " In My
Father's house are many mansions." ^ For all
things belong to God, who supplies all with a
suitable dwelling-place ; even as His Word says,
that a share is allotted to all by the Father,
according as each person is or shall be worthy.
And this is the couch on which the guests shall
recline, having been invited to the wedding.'*
The presbyters, the disciples of the apostles,
affirm that this is the gradation and arrangement
of those who are saved, and that they advance
through steps of this nature ; also that they as-
cend through the Spirit to the Son, and through
the Son to the Father, and that in due time the
Son will yield up His work to the Father, even
as it is said by the apostle, " For He must reign
till He hath put all enemies under His feet. The
last enemy that shall be destroyed is death." s
For in the times of the kingdom, the righteous
man who is upon the earth shall then forget to
die. " But when He saith. All things shall be
subdued unto Him, it is manifest that He is

' Isa. Ixvi. 22.

' Thus in a Greek fragment ; in the Old Latin, Deui.

3 John xiv. 2.

* Matt. xxjl. 10.

I I Cor. XX. aj, at.

excepted who did put all things under Him.
And when all things shall be subdued unto Him,
then shall the Son also Himself be subject unto
Him who put all things under Him, that God
may be all in all."^

3. John, therefore, did distinctly foresee the
first " resurrection of the just," ^ and the inherit-
ance in the kingdom of the earth ; and what
the prophets have prophesied concerning it har-
monize [with his vision]. For the Lord also
taught these things, when He promised that He
would have the mixed cup new with His disci-
ples in the kingdom. The apostle, too, has
confessed that the creation shall be free from
the bondage of corruption, [so as to pass] into
the liberty of the sons of God.^ And in all these
things, and by them all, the same God the Father
is manifested, who fashioned man, and gave
promise of the inheritance of the earth to the
fathers, who brought it (the creature) forth [from
bondage] at the resurrection of the just, and ful-
fils the promises for. the kingdom of His Son ;
subsequently bestowing in a paternal manner
those things which neither the eye has seen, nor
the ear has heard, nor has [thought concerning
them] arisen within the heart of man.9 For
there is the one Son, who accomplished His
Father's will ; and one human race also in which
the mysteries of God are wrought, " which the
angels desire to look into ; " '° and they are not
able to search out the wisdom of God, by means of
which His handiwork, confirmed and incorpo-
rated with His Son, is brought to perfection ; that
His offspring, the First-begotten Word, should
descend to the creature {facturam) , that is, to
what had been moulded {plasma), and that it
should be contained by Him ; and, on the other
hand, the creature should contain the Word, and
ascend to Him, passing beyond the angels, and
be made after the image and likeness of God."

*> I Cor. XV. 27, 28.

7 Luke xiv. 14.

' Rom. viii. 21.

9 I Cor. ii. 9 ; Isa. Ixiv. 4.
'o I Pet. i. 12.

" Grabe and others suppose that some part of the worlc has be«s
lost, so that the above was not its original conclusion.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

I ADJURE thee, who shalt transcribe this book,'
by our Lord Jesus Christ, and by His glorious
appearing, when He comes to judge the living
and the dead, that thou compare what thou hast
transcribed, and be careful to set it right accord-
ing to this copy from which thou hast tran-
scribed ; also, that thou in like manner copy
down this adjuration, and insert it in the tran-
script.

II.

These ^ opinions, Florinus, that I may speak
in mild terms, are not of sound doctrine ; these
opinions are not consonant to the Church, and
involve their votaries in the utmost impiety ;
these opinions, even the heretics beyond the
Church's pale have never ventured to broach ;
these opinions, those presbyters who preceded
us, and who were conversant with the apostles,
did not hand down to thee. For, while I was
yet a boy, I saw thee in Lower Asia with Poly-
carp, distinguishing thyself in the royal court,^
and endeavouring to gain his approbation. For
I have a more vivid recollection of what occurred
at that time than of recent events (inasmuch as
the experiences of childhood, keeping pace with
the growth of the soul, become incorporated
with it) ; so that I can even describe the place
where the blessed Polycarp used to sit and dis-
course — his going out, too, and his coming in
— his general mode of life and personal appear-
ance, together with the discourses which he
delivered to the people ; also how he would
speak of his familiar intercourse with John, and
with the rest of those wlio had seen the Lord ;
and how he would call their words to remem-
brance. Whatsoever things he had heard from
them respecting the Lord, both with regard to

• This fragment is quoted by Eusebius, Hist. EccL, v. 20. It
occurred at the close of the lost treatise of Irenseus entitled De
Ogdonde.

* This interesting extract we also owe to Eusebius, who {ui stip.)
took it from the work De Ogifoaiie, written after this former friend of
Irenajus had lapsed to Valeiitinianisni. Florinus had previously held
that God was the author of evil, which sentiment Irenaeus opposed in
a treatise, now lost, called ir«pi txovapxia^.

■• Comp. p. 32, this volume, and Phil. iv. aa.

568

His miracles and His teaching, Polycarp having
thus received [information] from the eye-wit-
nesses of the Word of life, would recount them
all in harmony with the Scriptures. These
things, through God's mercy which was upon
me, I then listened to attentively, and treasured
them up not on paper, but in my heart ; and I
am continually, by God's grace, revolving these
things accurately in my mind. And I can bear
witness before God, that if that blessed and apos-
tolical presbyter had heard any such thing, he
would have cried out, and stopped his ears,
exclaiming as he was wont to do : " O good
God, for what times hast Thou reserved me,
that I should endure these things?" And he
would have fled from the very spot where, sitting
or standing, he had heard such words. This
fact, too, can be made clear, from his Epistles
which he despatched, whether to the neighbour-
ing Churches to confirm them, or to certain of
the brethren, admonishing and exhorting them.

III.

For ■♦ the controversy is not merely as regards
the day, but also as regards the form itself of
the fast. 5 For some consider themselves bound
to fast one day, others two days, others still
more, while others [do so during] forty : the di-
urnal and the nocturnal hours they measure out
together as their [fasting] day.^ And this vari-
ety among the observers [of the fasts] had not
its origin in our time, but long before in that of
our predecessors, some of whom probably, being
not very accurate in their observance of it,

* See pp. 31 and 312, of this volume. We are indebted again to
Eusebius for this valuable fragment from the Epistle of Irena;us to
Victor Bishop of Rome {Hist. Eccl.,v. 24 ; copied also by Nicephorus,
iv. 39). It appears to have been a synodical epistle to the he.id of the
Roman Church, the historian saying that it was written by Irena^us,
" in the name of («« irpocnoTrov) those brethren over whom he ruled
throughout Gaul." Neither are these expressions to be limited to the
Church at Lyons, for the same authority records (v. 23) that it was
the testimony " of the dioceses throughout Gaul, which Irenaeus
superintended" (Harvey).

5 According to Harvey, the early paschal controversy resolved
itself into two particulars: {a) as regards the precise day on which
our Lord's resurrection should be celebrated; {b) as regards the cus-
tom of the fast preceding it.

* Both readmg and punctuation are here subjects of controversy.
We have followed Massuet and Harvey.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US. 569

handed down to posterity the custom as it had,
through simpHcity or private fancy, been [intro-
duced among them]. And yet nevertheless all
these lived in peace one with another, and we
also keep peace together. Thus, in fact, the
difference [in observing] the fast establishes
the harmony of [our common] faith.' And the
presbyters preceding Soter in the government of
the Church which thou dost now rule — I mean,
Anicetus and Pius, Hyginus and Telesphorus,
and Sixtus — did neither themselves observe it
[after that fashion], nor permit those with them ^
to do so. Notwithstanding this, those who did
not keep [the feast in this way] were peacefully
disposed towards those who came to them from
other dioceses in which it was [so] observed,
although such observance was [felt] in more
decided contrariety [as presented] to those who
did not fall in with it ; and none were ever cast
out [of the Church] for this matter. On the
contrary, those presbyters who preceded thee,
and who did not observe [this custom], sent the
Eucharist to those of other dioceses who did
observe iU And when the blessed Polycarp
was sojourning in Rome in the time of Anicetus,
although a slight controversy had arisen among
them as to certain other points, they were at
once well inclined towards each other [with re-
gard to the matter in hand], not willing that any
quarrel should arise between them upon this
head. For neither could Anicetus persuade
Polycarp to forego the observance [in his own
way], inasmuch as these things had been always
[so] observed by John the disciple of our Lord,
and by other apostles with whom he had been
conversant ; nor, on the other hand, could Poly-
carp succeed in persuading Anicetus to keep
[the observance in his way], for he maintained
that he was bound to adhere to the usage of the
presbyters who preceded him. And in this state
of affairs they held fellowship with each other ;
and Anicetus conceded to Polycarp in the Church
the celebration of the Eucharist, by way of show-
ing him respect ; so that they parted in peace
one from the other, maintaining peace with the
whole Church, both those who did observe [this
custom] and those who did not.*

IV.
As 5 long as any one has the means of doing

1 " The observance of a day, though not everywhere the same,
showed unity, so far as faith in the Lord's resurrection was con-
cerned." — Harvey.

2 Following the reading of Rufinus, the ordinary text has tier
avTov<;, i.e., after them.

3 This practice was afterwards forbidden by the Council of Laodi-
cea [held about a.d. 360].

* It was perhaps in reference to this pleasing episode in the annals
of the Church, that the Council of Aries, A D. 314, decreed that the
holy Eucharist should be consecrated by any foreign bishop present
at its celebration.

5 Quoted by Maximus Bishop of Turin, A.D. 422, Serm. vn. de
Eleemos., as from the Epistle to Pope Victor. It is also found in
some other ancient writers.

good to his neighbours, and does not do so, he

shall be reckoned a stranger to the love of the

Lord.6

The 7 will and the energy of God is the effec-
tive and foreseeing cause of every time and place
and age, and of every nature. The will is the
reason (Xoyos) of the intellectual soul, which
[reason] is within us, inasmuch as it is the fac-
ulty belonging to it which is endowed with free-
dom of action. The will is the mind desiring
[some object], and an appetite possessed of in-
telligence, yearning after that thing which is
desired.

VI.

Since ^ God is vast, and the Architect of the
world, and omnipotent, He created things that
reach to immensity both by the Architect of the
world and by an omnipotent will, and with a
new effect, potently and efficaciously, in order
that the entire fulness of those things which have
been produced might come into being, although
they had no previous existence — that is, what-
ever does not fall under [our] observation, and
also what lies before our eyes. And so does He
contain all things in particular, and leads them
on to their own proper result, on account of
which they were called into being and produced,
in no way changed into anything else than what
it (the end) had originally been by nature. For
this is the property of the working of God, not
merely to proceed to the infinitude of the under-
standing, or even to overpass [our] powers of
mind, reason and speech, time and place, and
every age ; but also to go beyond substance, and
fulness or perfection.

VII.

This 9 [custom] , of not bending the knee upon
Sunday, is a symbol of the resurrection, through
which we have been set free, by the grace of
Christ, from sins, and from death, which has been
put to death under Him. Now this custom
took its rise from apostolic times, as the blessed
Irengeus, the martyr and bishop of Lyons, de-
clares in his treatise On Easter, in which he
makes mention of Pentecost also ; upon which
[feast] we do not bend the knee, because it is

6 One of the MSS. reads here toO ©eoC, of God.

7 Also quoted by Maximus Turinensis, Op. ii. 152, who refers it
to Irenaeus's Sermo de Fide, which work, not being referred to by
Eusebius or Jerome, causes Massuet to doubt the authenticity of the
fragment. Harvey, however, accepts it.

8 We owe this fragment also to Maximus, who qiioted it from the
same work, de Fide, written by Irenseus to Demetrius, a deacon of
Vienne. This and the last fragment were first printed by Feuarden-
tius, wiio obtained them from Faber; no reference, however, being
given as to the source from whence the Latin version was derived.
The Greek of this Fragment vi. is not extant.

9 Taken from a work {Qttces. et Re. 'p. ad Oikod.) ascribed to
Justin Martyr, but certainly written after the Nicene Council. It is
evident that this is not an exact quotation from Irenaeus, but a sum-
mary of his words. The " Sunday " here referred to must be Eastei
Sunday. Massuet's emendation of the text has been adopted, in'
ainov for fir' avToiv.

570 FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

of equal significance with the Lord's day, for the
reason already alleged concerning it.

VIII.

For ' as the ark [of the covenant] was gilded
within and without with pure gold, so was also
the body of Christ pure and resplendent ; for it
was* adorned within by the Word, and shielded
wi^^hout by the Spirit, in order that from both
[materials] the splendour of the natures might
be clearly shown forth.

IX.

Ever ^, indeed, speaking well of the deserving,
but never ill of the undeserving, we also shall
attain to the glory and kingdom of God.

It is indeed proper to God, and befitting His
character, to show mercy and pity, and to bring
salvation to His creatures, even though they be
brought under danger of destruction. " For
with Him," says the Scripture, " is propitia-
tion." 3

XI.

The business of the Christian is nothing else
than to be ever preparing for death (/^eAeTrav

aTToOvqo-Keiv) .

XII.

We therefore have formed the belief that [our]
bodies also do rise again. For although they go
to corruption, yet they do not perish ; for the
earth, receiving the remains, preserves them,
even like fertile seed mixed with more fertile
ground. Again, as a bare grain is sown, and,
germinating by the command of God its Creator,
rises again, clothed upon and glorious, but not
before it has died and suffered decomposition,
and become mingled with the earth ; so [it is
seen from this, that] we have not entertained a
vain belief in the resurrection of the body. But
although it is dissolved at the appointed time,
because of the primeval disobedience, it is placed,
as it were, in the crucible of the earth, to be re-
cast again ; not then as this corruptible [body],
but pure, and no longer subject to decay : so
that to each body its own soul shall be restored ;
and when it is clothed upon with this, it shall
not experience sorrow, but shall rejoice, continu-
ing permanently in a state of purity, having for
its companion a just consort, not an insidious

' Cited by Leontiiis of Hyzantium, who flourished about the year
A.D. 600; but he does not mention the writing of Irenajus from wnich
it is extracted. Massuet conjectures that it is from the De OgdoaJe,
addressed to the apostate Klorinus.

^ This fragment and the next three arc from the ParaUela of
John of Damascus. Krag. ix. x. xii. seem to be quotations from the
treatise of Irena;us on the resurrection. No. xi. is extracted from his
Miscellaneous Dissertations, a work mentioned by Eusebius, jSi^Aioi'
Tc £taAe^€u>r Sia^opwt'.

3 Ps. cxxx. 7.

one, possessing in every respect the things per-
taining to it, it shall receive these with perfect
accuracy ; ■♦ it shall not receive bodies diverse
from what they had been, nor delivered from
suffering or disease, nor as [rendered] glorious,
but as they departed this life, in sins or in right-
eous actions : and such as they were, such shall
they be clothed with upon resuming life ; and
such as they were in unbelief, such shall they be
faithfully judged.

XIII.

For 5 when the Greeks, having arrested the
slaves of Christian catechumens, then used force
against them, in order to learn from them some
secret thing [practised] among Christians, these
slaves, having nothing to say that would meet
the wishes of their tormentors, except that they
had heard from their masters that the divine
communion was the body and blood of Christ,
and imagining that it was actually flesh and
blood, gave their inquisitors answer to that effect.
Then these latter, assuming such to be the case
with regard to the practices of Christians, gave
information regarding it to other Greeks, and
sought to compel the martyrs Sanctus and Blan-
dina to confess, under the influence of torture,
[that the allegation was correct] . To these men
Blandina replied very admirably in these words :
" How should those persons endure such [accusa-
tions], who, for the sake of the practice [of
piety] , did not avail themselves even of the flesh
that was permitted [them to eat] ?"

XVI.

How^ is it possible to say that the serpent,
created by God dumb and irrational, was en-
dowed with reason and speech ? For if it had
the power of itself to speak, to discern, to under-
stand, and to reply to what was spoken by the
woman, there would have been nothing to prevent
every serpent from doing this also. If, however,
they say again that it was according to the divine
will and dispensation that this [serpent] spake
with a human voice to Eve, they render God the
author of sin. Neither was it possible for the
evil demon to impart speech to a speechless
nature, and thus from that which is not to pro-
duce that which is ; for if that were the case, he
never would have ceased (with the view of lead-
ing men astray) from conferring with and deceiv-
ing them by means of serpents, and beasts, and
birds. From what quarter, too, did it, being a
beast, obtain information regarding the injunc-

* This sentence in the original seems incomplete; we have followed
the conjectural restoration of Harvey.

5 " This extract is foimd in Q^cumenius UfHjn i Pet. c. iii. p. 198;
and the words used by him indicate, as Grabe has justly observed,
that he only condensed a longer passage." — Harvey.

b Krom the Cotttemplatiotts of Anastasius Sinaita, who flourished
A.D. 685. Harvey doubts as to this fragment being a genuine pro-
duction of Irenaeus; and its whole style of reasoning confirms the
suspicion.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US. 571

tion of God to the man given to him alone, and
in secret, not even the woman herself being
aware of it ? Why also did it not prefer to make
its attack upon the man instead of the woman?
And if thou sayest that it attacked her as being
the weaker of the two, [I reply that], on the
contrary, she was the stronger, since she appears
to have been the helper of the man in the trans-
gression of the commandment. For she did by
herself alone resist the serpent, and it was after
holding out for a while and making opposition
that she ate of the tree, being circumvented by
craft ; whereas Adam, making no fight whatever,
nor refusal, partook of the fruit handed to him
by the woman, which is an indication of the
utmost imbecility and effeminacy of mind. And
the woman indeed, having been vanquished in
the contest by a demon, is deserving of pardon ;
but Adam shall deserve none, for he was worsted
by a woman, — he who, in his own person, had
received the command from God. But the wo-
man, having heard of the command from Adam,
treated it with contempt, either because she
deemed it unworthy of God to speak by means
of it, or because she had her doubts, perhaps
even held the opinion that the command was
given to her by Adam of his own accord. The
serpent found her working alone, so that he was
enabled to confer with her apart. Observing her
then either eating or not eating from the trees,
he put before her the fruit of the [forbidden]
tree. And if he saw her eating, it is manifest
that she was partaker of a body subject to cor-
ruption. " For everything going in at the mouth,
is cast out into the draught." ' If then corrupti-
ble, it is obvious that she was also mortal. But
if mortal, then there was certainly no curse ; nor
was that a [condemnatory] sentence, when the
voice of God spake to the man, " For earth thou
art, and unto earth shalt thou return," ^ as the
true course of things proceeds [now and always] .
Then again, if the serpent observed the woman
not eating, how did he induce her to eat who
never had eaten? And who pointed out to this
accursed man-slaying serpent that the sentence
of death pronounced against them by God would
not take [immediate] effect, when He said, " For
in the day that ye eat thereof, ye shall surely
die ? " And not this merely, but that along with
the impunity ^ [attending their sin] the eyes of
those should be opened who had not seen until
then ? But with the opening [of their eyes] re-
ferred to, they made entrance upon the path of
death.

' Matt. XV. 17.

- Gen. ill. 19.

3 The Greek reads the barbarous word aSpifia, which Massuet
thinks is a corruption of aSavauia, immortality. We have, however,
followed the conjecture of Harvey, who would substitute aTrATjfia,
which seems to agree better with the context.

XV.

When,'* in times of old, Balaam spake these
things in parables, he was not acknowledged ;
and now, when Christ has appeared and fulfilled
them. He was not believed. Wherefore [Ba-
laam], foreseeing this, and wondering at it, ex-
claimed, " Alas ! alas ! who shall live when God
brings these things to pass? " 5

XVI.

Expounding again the law to that generation
which followed those who were slain in the
wilderness, he published Deuteronomy ; not as
giving to them a different law from that which
had been appointed for their fathers, but as re-
capitulating this latter, in order that they, by
hearing what had happened to their fathers,
might fear God with their whole heart.

XVII.

By these Christ was typified, and acknowl-
edged, and brought into the world ; for He was
prefigured in Joseph : then from Levi and Judah
He was descended according to the flesh, as
King and Priest ; and He was acknowledged by
Simeon in the temple : through Zebulon He
was believed in among the Gentiles, as says the
prophet, " the land of Zabulon ; " ^ and through
Benjamin [that is, Paul] He was glorified, by
being preached throughout all the world.7

XVIII.

And this was not without nteaning ; but that
by means of the number of the ten men,^ he
(Gideon) might appear as having Jesus for a
helper, as [is indicated] by the compact entered
into with them. And when he did not choose
to partake with them in their idol-worship, they
threw the blame upon him : for " Jerubbaal "
signifies the judgment-seat of Baal.

XIX.

" Take unto thee Joshua ('Irjo-ovv) the son of
Nun." "> For it was proper that Moses should
lead the people out of Egypt, but that Jesus
{Joshua) should lead them into the inheritance.
Also that Moses, as was the case with the law,
should cease to be, but that Joshua ('Ir^o-oDv) , as
the word, and no untrue type of the Word made

* This and the eight following fragments may be referred to the
Miscellaneous Dissertations of our author; see note on Frag. ix.
They are found in three MSS. in the Imperial Collection at Paris, oa
the Pentateuch, Joshua, Judges, and Ruth.

5 Num. xxiv. 23.

* Isa. ix. I.

7 Compare the statement of Clemens Romanus (page 6 of this
volume) , where, speaking of St. Paul, he says : " After preaching both
in the east and west .... having taught righteousness to the whole
world, and come to the extreme limit of the west."

* See Judg. vi. 27. It is not very c4ear how Irenaeus makes out
this allegory, but it is thought that he refers to the initial letter in the
name '\i)aov<;, which stands for toi in the Greek enumeration. Com-
pare the Epistle of Barnabas, cap. ix. p. 143, of this volume.

9 Num. xxvii. li

572 FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

flesh (iwrroa-TaTov) , should be a preacher to the
people. Then again, [it was fit] that Moses
should give manna as food to the fathers, but
Joshua wheat ; ' as the first-fruits of life, a type
of the body of Christ, as also the Scripture de-
clares that the manna of the Lord ceased when
the people had eaten wheat from the land.^

XX.

" And 3 he laid his hands upon him." * The
countenance of Joshua was also glorified by the
imposition of the hands of Moses, but not to
the same degree [as that of Moses]. Inas-
much, then, as he had obtained a certain degree
of grace, [the Lord] said, "And thou shalt
confer upon him of thy glory." s For [in this
case] the thing given does not cease to belong
to the giver.

XXI.

But he does not give, as Christ did, by means
of breathing, because he is not the fount of the
Spirit.

XXII.

"Thou shalt not go with them, neither shalt
thou curse the people."^ He does not hint at
anything with regard to the people, for they all
lay before his view, but [he refers] to the mys-
tery of Christ pointed out beforehand. For as
He was to be born of the fathers according to
the flesh, the Spirit gives instructions to the
man (Balaam) beforehand, lest, going forth in
ignorance, he might pronounce a curse upon the
people. 7 Not, indeed, that [his curse] could
take any effect contrary to the will of God ; but
[this was done] as an exhibition of the provi-
dence of God which He exercised towards
them on account of their forefathers.

XXIII.

"And he mounted upon his ass."** The ass
was the type of the body of Christ, upon whom
all men, resting from their labours, are borne as
in a chariot. For the Saviour has taken up the
burden of our sins.'' Now the angel who ap-
peared to Balaam was the Word Himself; and
in His hand He held a sword, to indicate the
j)ower which He had from above.

' Harvey conceives the reading here (which is doubtful) to have
been t'ov viov a'nov, the new wheat; and sees an allusion to the
wave-sheaf of the new corn offered in the temple on the morning of
our Lord's resurrection.

2 Josh. v. 12.

3 Massuet seems to more than doubt the genuineness of this
fragment and the next, and would ascribe them to the pen of Apolli-
naris, bishop of Hierapolis in Phrygia, a contemporary of Irenaeus.
Harvey passes oyer these two fragments.

* Num. xxvii. 23.
5 Num. xxvii. 20.

* Num. xxii. 12.

' The conjectural emendation of Harvey has been adopted here,
but the text is very corrupt and uncertain.

* Num. xxii. 22, 23

9 From one of the MSS. Stieren would insert iv T<ij iii<i) o-uj/iori,
in His own body; see i Pet. ii. 34.

XXIV.

" God is not as a man." '° He thus shows
that all men are indeed guilty of falsehood,
inasmuch as they change from one thing to
another (/xcra^epo/Acvot) ; but such is not the
case with God, for He always continues true,
perfecting whatever He wishes.

XXV.

" To inflict vengeance from the Lord on
Midian." " For this man (Balaam), when he
speaks no longer in the Spirit of God, but con-
trary to God's law, by setting up a different law
with regard to fornication,'^ is certainly not then
to be counted as a prophet, but as a soothsayer.
For he who did not keep to the commandment
of God, received the just recompense of his
own evil devices. '^

XXVI.

Know ''• thou that every man is either empty
or full. For if he has not the Holy Spirit, he
has no knowledge of the Creator; he has not
received Jesus Christ the Life ; he knows not
the Father who is in heaven ; if he does not live
after the dictates of reason, after the heavenly
law, he is not a sober-minded person, nor does
he act uprightly : such an one is empty. If, on
the other hand, he receives God, who says, " I
will dwell with them, and walk in them, and I
will be their God," '5 such an one is not empty,
but full.

XXVII.

The little boy, therefore, who guided Samson
by the hand,'^ pre-typified John the Baptist, who
showed to the people the faith in Christ. And
the house in which they were assembled signi-
fies the world, in which dwell the various heathen
and unbelieving nations, offering sacrifice to their
idols. Moreover, the two pillars are the two
covenants. The fact, then, of Samson leaning
himself upon the pillars, [indicates] this, that
the people, when instructed, recognized the
mystery of Christ.

XXVIII.

"And the man of God said. Where did it
fall? And he showed him the place. And he
cut down a tree, and cast it in there, and the
iron floated." '^ This was a sign that souls should
be borne aloft (dwywylys \pvx<^v) through the
instrumentality of wood, upon which He suffered
who can lead those souls aloft that follow His
ascension. This event was also an indication of

'° Num. xxiii. 19.

" Num. xxxi. 3.

'^ Num. xxxi. 16.

" Num. xxxi. 8.

'* It is not certain from what work of Irenaeus this extract is
derived; Harvey thinks it to be from his work irepl €irt<7T>;fi»??, i.*.,
concerning Knowledge.

'•'■ I^v. xxvi. 12.

"' Judg. xvi. 26.

'^ 2 Kings vi. 6. Comp. book v. chap. xvii. 4.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US. 573

the fact, that when the holy soul of Christ de-
scended [to Hades], many souls ascended and
were seen in their bodies.' For just as the
wood, which is the lighter body, was submerged
in the water; but the iron, the heavier one,
floated : so, when the Word of God became
one with flesh, by a physical and hypostatic
union, the heavy and terrestrial [part], having
been rendered immortal, was borne up into
heaven, by the divine nature, after the resurrec-
tion.

XXIX.

The ^ Gospel according to Matthew was writ-
ten to the Jews. For they laid particular stress
upon the fact that Christ [should be] of the
seed of David. Matthew also, who had a still
greater desire [to establish this point], took par-
ticular pains to afford them convincing proof
that Christ is of the seed of David ; and there-
fore he commences with [an account of] His
genealogy.

XXX.3

" The axe unto the root," '' he says, urging us
to the knowledge of the truth, and purifying
us by means of fear, as well as preparing [us]
to bring forth fruit in due season.

XXXI.

Observe 5 that, by means of the grain of
mustard seed in the parable, the heavenly doc-
trine is denoted which is sown like seed in the
world, as in a field, [seed] which has an inherent
force, fiery and powerful. For the Judge of the
whole world is thus proclaimed, who, having
been hidden in the heart of the earth in a tomb
for three days, and having become a great tree,
"has stretched forth His branches to the ends of
the earth. Sprouting out from Him, the twelve
apostles, having become fair and fruitful boughs,
were made a shelter for the nations as for the
fowls of heaven, under which boughs, all having
taken refuge, as birds flocking to a nest, have
been made partakers of that wholesome and
celestial food which is derived from them.

XXXII.*

Josephus says, that when Moses had been
brought up in the royal palaces, he was chosen
as general against the Ethiopians ; and having
proved victorious, obtained in marriage the
daughter of that king, since indeed, out of her

' Matt, xxvii. 52.

2 Edited by P. Possin, in a Catena Patrum on St. Matthew.
See book iii. cnap. xi. 8.

3 From the same Catena. Compare book v. chap. xvii. 4.
■* Matt. iii. 10.

5 First edited in Latin by Corderius, afterwards in Greek by
Grabe, and also by Dr. Cramer in his Catena on St. Luke.

<> Massuet's Fragment xxxii. is here passed over; it is found in
book iii. chap, xviii. 7.

affection for him, she delivered the city up to
him.7

Why was it, that when these two (Aaron and
Miriam) had both acted with despite towards
him (Moses), the latter alone was adjudged
punishment?^ First, because the woman was
the more culpable, since both nature and the
law place the woman in a subordinate condition
to the man. Or perhaps it was that Aaron was
to a certain degree excusable, in consideration
of his being the elder [brother], and adorned
with the dignity of high priest. Then again,
inasmuch as the leper was accounted by the law
unclean, while at the same time the origin and
foundation of the priesthood lay in Aaron, [the
Lord] did not award a similar punishment to
him, lest this stigma should attach itself to the
entire [sacerdotal] race ; but by means of his
sister's [example] He awoke his fears, and
taught him the same lesson. For Miriam's pun-
ishment affected him to such an extent, that no
sooner did she experience it, than he entreated
[Moses], who had been injured, that he would
by his intercession do away with the affliction.
And he did not neglect to do so, but at once
poured forth his supplication. Upon this the
LDrd, who loves mankind, made him understand
how He had not chastened her as a judge, but
as a father ; for He said, " If her father had spit
in her face, should she not be ashamed? Let
her be shut out from the camp seven days, and
after that let her come in again." 9

XXXIII.

Inasmuch '° as certain men, impelled by what
considerations I know not, remove from God the
half of His creative power, by asserting that He
is merely the cause of quality resident in matter,
and by maintaining that matter itself is uncreated,
come now let us put the question. What is at
any time ... is immutable. Matter, then, is
immutable. But if matter be immutable, and
the immutable suffers no change in regard to
quality, it does not form the substance of the
world. For which reason it seems to them su-
perfluous, that God has annexed qualities to
matter, since indeed matter admits of no possi-
ble alteration, it being in itself an uncreated
thing. But further, if matter be uncreated, it
has been made altogether according to a certain

^ See Josephus' Antiquities, book ii. chap, x., where we read
that this kmg's daughter was called Tharbis. Immediately upon the
surrender of this city (Saba, afterwards called Meroe) Moses mar-
ried her, and returned to Egypt. Whiston, in the notes to his trans-
lation of Josephus, says, " Nor, perhaps, did St. Stephen refer to
anything else when he said of Moses, before he was sent by God to
the Israelites, that he was not only learned in all the wisdom of the
Egyptians, but was also mighty in words and in deeds " (Acts vii. 22) .

* Num. xii. i, etc.

9 Num. xii. 14.

'° Harvey considers this fragment to be a part of the work of
IrensEus referred to by Photius under the title De Univcrso, or d%
Suhstantid Mundi. It is to be found in Codex 3011 of the Bodleiaij
Library, Oxford.

574 FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

quality, and this immutable, so that it cannot be
receptive of more qualities, nor can it be the
thing of which the world is made. But if the
world be not made from it, [this theory] entirely
excludes God from exercising power on the
creation [of the world].

XXXIV.

"And' dipped himself," says [the Scripture],
" seven times in Jordan." ^ It was not for
nothing that Naaman of old, when suffering from
leprosy, was purified upon his being baptized,
but [it served] as an indication to us. For as
we are lepers in sin, we are made clean, by
means of the sacred water and the invocation
of the Lord, from our old transgressions ; being
spiritually regenerated as new-born babes, even
as the Lord has declared : " Except a man be
born again through water and the Spirit, he shall
not enter into the kingdom of heaven." 3

XXXV.

If the corpse of Elisha raised a dead man,'*
how much more shall God, when He has quick-
ened men's dead bodies, bring them up for
judgment?

XXXVI.

True 5 knowledge, then, consists in the under-
standing of Christ, which Paul terms the wisdom
of God hidden in a mystery, which " the natural
man receiveth not," ^ the doctrine of the cross ;
of which if any man " taste," ^ he will not accede
to the disputations and quibbles of proud and
l)uffe(l-up men,** who go into matters of which
they have no perception.^ For the truth is un-
sophisticated (a(Tx>//Aarto-ros) ; and " the word is
nigh thee, in thy mouth and in thy heart," '° as
the same apostle declares, being easy of compre-
hension to those who are obedient. For it ren-
ders us like to Christ, if we experience " the
j)ower of his resurrection and the fellowship
of His sufferings." " For this is the affinity '^ of
the apostolical teaching and the most holy "faith

' This and the next fragment first appeared in the Benedictine
edition reprinted at Venice, 1734. They were taken from a MS. Ca-
tena on the book of Kings in the Coislin Collection.

^ 2 Kings V. 14.

3 John ni. 5.

* 2 Kings xiii. 2t.

5 This extract and the next three were discovered in the year 1715
by [Christopher Matthew] Pfaff, a learned Lutheran, in the Royal
Library at Turin. The MSS. from which they were taken were neither
catalogued nor classified, and have now disappeared from the collec-
tion. It is impossible to say with any degree of probability from what
treatises of our author these four fragments have been culled. For a
full account of their history, see Stieren's edition of Irenaeus, vol. ii.
p. 381. [But, in all candor, let PfafT himself be heard. His little
work is full of learning, and I have long possessed it as a treasure to
which I often recur. Pfaff's Iremei Fragmenta was published at The
Hague, 1715.]

* I Cor. ii. 14.
' I Pet. ii. 3.

* I Tim. VI. 4, J.
9 Col. ii. 18.

'" Rom. X. 8; Deut. xxx. 14.
" Phil. iii. 10.

•= Harvey's conjectural emendation, ewnrAoici} for iirtAoyi), has
been adopted here.

delivered unto us," '^ which the unlearned receive,
and those of slender knowledge have taught,
not " giving heed to endless genealogies," '•* but
studying rather [to observe] a straightforward
course of life ; lest, having been deprived of the
Divine Spirit, they fail to attain to the kingdom
of heaven. For truly the first thing is to deny
one's self and to follow Christ ; and those who
do this are borne onward to perfection, having
fulfilled all their Teacher's will, becoming sons
of God by spiritual regeneration, and heirs of the
kingdom of heaven ; those who seek which first
shall not be forsaken.

XXXVII.

Those w'ho have become acquainted with the
secondar}' (i.e., under Christ) constitutions of
the apostles, '5 are aware that the Lord instituted
a new oblation in the new covenant, according
to [the declaration of] Malachi the prophet.
For, " from the rising of the sun even to the
setting my name has been glorified among the
Gentiles, and in every place incense is offered
to my name, and a pure sacrifice ; " '^ as John
also declares in the Apocalypse : " The incense
is the prayers of the saints." '^ Then again, Paul
exhorts us " to present our bodies a living sacri-
fice, holy, acceptable unto God, which is your
reasonable service." '^ And again, " Let us offer
the sacrifice of praise, that is, the fruit of the
lips." •'^ Now those oblations are not according
to the law, the handwriting of which the Lord
took away from the midst by cancelling it ; ^"
but they are according to the Spirit, for we must
worship God "in spirit and in truth." ^' And
therefore the oblation of the Eucharist is not a
carnal one, but a spiritual ; and in this respect it
is pure. For we make an oblation to God of
the bread and the cup of blessing, giving Him
thanks in that He has commanded the earth to
bring forth these fruits for our nourishment.
And then, when we have perfected the oblation,
we invoke the Holy Spirit, that He may exhibit
this sacrifice, both the bread the body of Christ,
and the cup the blood of Christ, in order that
the receivers of these antitypes ^^ may obtain re-
mission of sins and life eternal. Those persons,
then, who perform these oblations in remem-

" Jude 3.

'< I Tim. i. 4.

'5 Tal<; 6euTepat? rSiV airoOToKiav StaTof e<rc. Harvey thinks that
these words imply, " the formal constitution, which the apostles, act-
ing under the impulse of the Spirit, though still in a secondary capacity,
gave to the Church."

16 Mai. i. II.

'7 Rev. V. 8. The same view of the eucharistic oblation, etc., is
found in book iv. chap. xvii. : as also in Justin Martyr ; see Trypho,
cap. xli. supra in this volume.

" Rom. xii. i.

'9 Heb. xiii. 15.

20 Col. ii. 14.

2' John iv. 24.

" Harvey explains this word ii'TmJTrcoi' as meaning an "exact
counterpart. He refers to the word where it occurs in Contra H^x-
reses, lib. i. chap. xxiv. (p. 349, this vol.) as confirmatory of his view.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US. 575

brance of the Lord, do not fall in with Jewish
views, but, performing the service after a spirit-
ual manner, they shall be called sons of wisdom.

XXXVIII.

The I apostles ordained, that " we should not
judge any one in respect to meat or drink, or in
regard to a feast day, or the new moons, or the
sabbaths."^ Whence then these contentions?
whence these schisms? We keep the feast, but
in the leaven of malice and wickedness, cutting
in pieces the Church of God ; and we preserve
what belongs to its exterior, that we may cast
away these better things, faith and love. We
have heard from the prophetic words that these
feasts and fasts are displeasing to the Lord.^

XXXIX.

Christ,'* who was called the Son of God before
the ages, was manifested in the fulness of time,
in order that He might cleanse us through His
blood, who were under the power of sin, pre-
senting us as pure sons to His Father, if we yield
ourselves obediently to the chastisement of the
Spirit. And in the end of time He shall come
to do away with all evil, and to reconcile all
things, in order that there may be an end of
all impurities.

XL.

" And 5 he found the jaw-bone of an ass." ^
It is to be observed that, after [Samson had
committed] fornication, the holy Scripture no
longer speaks of the things happily accomplished
by him in connection with the formula, " The
Spirit of the Lord came upon him." 7 For thus,
according to the holy apostle, the sin of fornica-
tion is perpetrated against the body, as involv-
ing also sin against the temple of God.*

XLI.

This 9 indicates the persecution against the
Church set on foot by the nations who still con-
tinue in unbelief. But he (Samson) who suf-
fered those things, trusted that there would be
a retaliation against those waging this war. But
retaliation through what means? First of all,
by his betaking himself to the Rock '° not cog-

■ Taken apparently from the Epistle to Blastus, de Schismate.
Compare a similar passage, lib. iv. chap, xxxiii. 7.

2 Col. ii. 16.

3 Isa. i. 14.

< " From the same collection at Turin. The passage seems to be
of cognate matter with the treatise De Resurrec. Pfaff referred it
either to the 6iaAefeis Siac^opoi or to the en-iSeift? ajroCTToADCoO
(CTjpii-y^iaTos." — Harvey.

5 This and the four following fragments are taken from MSS. in
tlM Vatican Library at Rome. They are apparently quoted from the
homiletical expositions of the historical books already referred to.

^ Judg. XV. 15.

^ Judg. xiv. 6-19.

' I Cor. iii. 16, 17.

9 These words were evidently written dunng a season of perse-
cution in Gaul ; but what that persecution was, it is useless to con-
jecture.

'" Judg. XV. II.

nizable to the senses ; " secondly, by the finding
of the jaw-bone of an ass. Now the type of the
jaw-bone is the body of Christ.

XLII.

Speaking always well of the worthy, but never
ill of the unworthy, we also shall attain to the
glory and kingdom of God.

XLIII.

In " these things there was signified by proph»
ecy that the people, having become transgress-
ors, shall be bound by the chains of their own
sins. But the breaking of the bonds of their
own accord indicates that, upon repentance,
they shall be again loosed from the shackles of
sin.

XLIV.

It '3 is not an easy thing for a soul, under the
influence of error, to be persuaded of the con-
trary opinion.

XLV.

" And '■♦ Balaam the son of Beor they slew with
the sword." '5 For, speaking no longer by the
Spirit of God, but setting up another law of for-
nication contrary to the law of God,'*^ this man
shall no longer be reckoned as a prophet, but as
a soothsayer. For, as he did not continue in
the commandment of God, he received the just
reward of his evil devices.

XLVI.

"The '7 god of the world ; " '* that is, Satan,
who was designated God to those who believe
not.

XLVII.

The '9 birth of John [the Baptist] brought the
dumbness of Zacharias to an end. For he did
not burden his father, when the voice issued
forth from silence ; but as when not believed it
rendered him tongue-tied, so did the voice
sounding out clearly set his father free, to whom
he had both been announced and born. Now
the voice and the burning light '^^ were a precur-
sor of the Word and the Light.

" That is, when he fled to the rock Etam, he typified the true
believer taking refuge in the spiritual Rock, Christ.

•2 Most probably from a homily upon the third and fourth chapters
of Ezekiel. It is found repeated in Stieren's and Migne's edition as
Fragment xlviii. extracted from a Catena on the Book of Judges.

13 We give this brief fragment as it appears in the editions of
Stieren, Migne, and Harvey, who speculate as to its origin. They
seem to have overlooked the fact that it is the Greek origmal of the
old Latin, non facile est ab errore apprehensam resipiscere ani-
mam, — a sentence found towards the end of book iii. chap. ii.

'* With the exception of the initial text, this fragment is almost
identical with No. xxv.

'5 Num. xxxi. 8.

'* Rev. ii. 14.

'7 From the Catena on St. Paul's Epistles to the Corinthians,
edited by Dr. Cramer, and reprinted by Stieren.

" 2 Cor. iv. 4.

'9 Extracted from a MS. of Greek theology in the Palatine Library
at Vienna. The succeeding fragnient in the editions of Harvey,
Migne, and Stieren, is omitted, as it is merely a transcript of book
iii. ch. X. 4.

^° John V. 3$.

576 FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

XLVIII.

As • therefore seventy tongues are indicated
by number, and from ^ dispersion the tongues
are gathered into one by means of their inter-
pretation ; so is that ark declared a type of the
body of Christ, which is both pure and immacu-
late. For 3 as that ark was gilded with pure
gold both within and without, so also is the
body of Christ pure and resplendent, being
adorned within by the Word, and shielded on
the outside by the Spirit, in order that from both
[materials] the splendour of the natures might
be exhibited together.

XLIX.

Now* therefore, by means of this which has
been already brought forth a long time since,
the Word has assigned an interpretation. We
are convinced that there exist [so to speak] two
men in each one of us. The one is confessedly
a hidden thing, while the other stands apparent ;
one is corporeal, the other spiritual ; although
the generation of both may be compared to
that of twins. For both are revealed to the
world as but one, for the soul was not anterior
to the body in its essence ; nor, in regard to its
formation, did the body precede the soul : but
both these were produced at one time ; and
their nourishment consists in purity and sweet-
ness.

For 5 then there shall in truth be a common
joy consummated to all those who believe unto
life, and in each individual shall be confirmed
the mystery of the Resurrection, and the hope
of incorruption, and the commencement of the
eternal kingdom, when God shall have destroyed
death and the devil. For that human nature and
flesh which has risen again from the dead shall
die no more ; but after it had been changed to
incorruption, and made like to spirit, when the
heaven was opened, [our Lord] full of glory
offered it (the flesh) to the Father.

LI.

Now,^ however, inasmuch as the books of these
men may possibly have escaped your observation,

' This fragment commences a series derived from the Nitrian
Collection of Syriac Mss. in the British Museum.

* The Syriac text is here corrupt and obscure.

3 See No. viii., which is the same as the remainder of this frag-
ment.

* The Syriac MS. introduces this quotation as follows: " From the
holy Irenseus Bp. of Lyons, from the first section of his interpretation
of the Song of Songs.'

5 This extract is introduced as follows: "For Irenseus Bishop of
Lyons, who was a contemporary of the disciple of the apostle, Polycarp
Bishop of Smyrna, and martyr, and for this reason is held in just esti-
mation, wrote to an Alexandrian to the effect that it is right, with
respect to the feast of the Resurrection, that we should celebrate it
upon the first d.iy of the week." This shows us that the extract must
have been taken from the work Against Sdiisni addressed to Blastus.
'' From the same MS. as the preceding fragment It is thus intro-
duced: " And lrena;us Bp. of Lyons, to Victor Bp. of Rome, concern-
ing Floripus, a presbyter, who was a partisan of the error of Valentinus,
•ad published an abominable book, thus wrote."

but have come under our notice, I call your at-
tention to them, that for the sake of your reputa-
tion you may expel these writings from among
you, as bringing disgrace upon you, since their
author boasts himself as being one of your com-
pany. For they constitute a stumbling-block to
many, who simply and unreservedly receive, as
coming from a presbyter, the blasphemy which
they utter against God. Just [consider] the
writer of these things, how by means of them he
does not injure assistants [in divine service]
only, who happen to be prepared in mind for
blasphemies against God, but also damages those
among us. since by his books he imbues their
minds with false doctrines concerning God.

LII.

The 7 sacred books acknowledge with regard
to Christ, that as He is the Son of man, so is the
same Being not a [mere] man ; and as He is
flesh, so is He also spirit, and the Word of God,
and God. And as He was born of Mary in the
last times, so did He also proceed from God as
the First-begotten of every creature ; and as He
hungered, so did He satisfy [others] ; and as
He thirsted, so did He of old cause the Jews
to drink, for the " Rock was Christ" ^ Himself:
thus does Jesus now give to His believing people
power to drink spiritual waters, which spring up
to life eternal.9 And as He was the son of David,
so was He also the Lord of David. And as He
was from Abraham, so did He also exist before
Abraham. >° And as He was the servant of God,
so is He the Son of God, and Lord of the universe.
And as He was spit upon ignominiously, so also
did He breathe the Holy Spirit into His disci-
ples." And as He was saddened, so also did He
give joy to His people. And as He was capable
of being handled and touched, so again did He,
in a non-apprehensible form, pass through the
midst of those who sought to injure Him,'^ and
entered without impediment through closed
doors. '3 And as He slept, so did He also rule
the sea, the winds, and the storms. And as He
suffered, so also is He alive, and life-giving, and
healing all our infirmity. And as He died, so is
He also the Resurrection of the dead. He suf-
fered shame on earth, while He is higher than
all glory and praise in heaven ; who, " though
He was crucified through weakness, yet He liveth
by divine power ; " "* who " descended into the
lower parts of the earth," and who " ascended
up above the heavens ; " '5 for whom a manger

7 This extract had already been printed by M. Pitra in his Spicile
giutn Solfsmense, p. 6.

* I Cor. X. 4.

9 John iv. 14.
'° John viii. 58.
" John XX. 22.
'- John viii. 59.
" John XX. 26.
'^ 2 Cor. xiii. 4.
'5 Eph. iv. 9, 10.

FRAGMENTS FROM THE LOST WRITINGS OF IREN^US. 577

sufficed, yet who filled all things ; who was dead,
yet who liveth for ever and ever. Amen.

LIII.

With ' regard to Christ, the law and the proph-
ets and the evangelists have proclaimed that He
Was born of a virgin, that He suffered upon a
beam of wood, and that He appeared from the
dead ; that He also ascended to the heavens, and
was glorified by the Father, and is the Eternal
King; that He is the perfect Intelligence, the
Word of God, who was begotten before the light ;
that He was the Founder of the universe, along
with it (light), and the Maker of man ; that He
is All in all : Patriarch among the patriarchs ;
Law in the laws ; Chief Priest among priests ;
Ruler among kings ; the Prophet among proph-
ets ; the Angel among angels ; the Man among
men ; Son in the Father ; God in God ; King
to all eternity. For it is He who sailed [in the
ark] along with Noah, and who guided Abraham ;
who was bound along with Isaac, and was a
Wanderer with Jacob ; the Shepherd of those
who are saved, and the Bridegroom of the
Church ; the Chief also of the cherubim, the
Prince of the angelic powers ; God of God ; Son
of the Father ; Jesus jChrist ; King for ever and
ever. Amen.

LIV.

The ' law and the prophets and evangelists
have declared that Christ was born of a virgin,
and suffered on the cross ; was raised also from
the dead, and taken up to heaven ; that He was
glorified, and reigns for ever. He is Himself
termed the Perfect Intellect, the Word of God.
He is the First-begotten, ^ after a transcendent
manner, the Creator of man ; All in all ; Patri-
arch among the patriarchs ; Law in the law ;
the Priest among priests ; among kings Prime
Leader ; the Prophet among the prophets ; the
Angel among angels ; the Man among men ; Son
in the Father ; God in God ; King to all eter-
nity. He was sold with Joseph, and He guided
Abraham ; was bound along with Isaac, and wan-
dered with Jacob ; with Moses He was Leader,
and, respecting the people, Legislator. He
preached in the prophets ; was incarnate of a
virgin ; born in Bethlehem ; received by John,
and baptized in Jordan ; was tempted in the
desert, and proved to be the Lord. He gath-
ered the apostles together, and preached the
kingdom of heaven ; gave light to the blind,
and raised the dead ; was seen in the temple.

' This extract from the Syriac is a shorter form of the next frag-
ment, which seems to be interpolated in some places. The latter is
from an Armenian MS. in the Mechitarist Library' at Venice.

- This fragment is thus introduced in the .Armenian copy: " From
St. Irenaeus, bishop, follower of the apostles, on the Lord's resurrec-
tion."

3 The Armenian text is confused here ; we have adopted the con-
jectural emendation of Quatremere.

but was not held by the people as worthy of
credit ; was arrested by the priests, conducted
before Herod, and condemned in the presence
Of Pilate ; He manifested Himself in the body,
was suspended upon a beam of wood, and raised
from the dead ; shown to the apostles, and, hav-
ing been carried up to heaven, sitteth on the
right hand of the Father, and has been glori-
fied by Him as the Resurrection of the dead.
Moreover, He is the Salvation of the lost, the
Light to those dwelling in darkness, and Redemp-
tion to those who have been bom ; the Shepherd
of the saved, and the Bridegroom of the Church ;
the Charioteer of the cherubim, the Leader of
the angelic host ; God of God ; Jesus Christ our
Saviour.

LV.

" Then ■♦ drew near unto Him the mother of
Zebedee's children, with her sons, worshipping,
and seeking a certain thing from Him." 5 These
people are certainly not void of understanding,
nor are the words set forth in that passage of
no signification : being stated beforehand like a
preface, they have some agreement with those
points formerly expounded.

"Then drew near." Sometimes virtue excites
our admiration, not merely on account of the
display which is given of it, but also of the occa-
sion when it was manifested. I may refer, for
example, to the premature fruit of the grape, or
of the fig, or to any fruit whatsoever, from which,
during its process [of growth], no man expects
maturity or full development ; yet, although any
one may perceive that it is still somewhat imper-
fect, he does not for that reason despise as use-
less the immature grape when plucked, but he
gathers it with pleasure as appearing early in the
season ; nor does he consider whether the grape
is possessed of perfect sweetness ; nay, he at
once experiences satisfaction from the thought
that this one has appeared before the rest. Just
in the same way does God also, when He per-
ceives the faithful possessing wisdom though still
imperfect, and but a small degree of faith, over-
look their defect in this respect, and therefore
does not reject them ; nay, but on the contrary,
He kindly welcomes and accepts them as pre-
mature fruits, and honours the mind, whatsoever
it may be, which is stamped with virtue, although
not yet perfect. He makes allowance for it, as
being among the harbingers of the vintage,^ and
esteems it highly, inasmuch as, being of a readier
disposition than the rest, it has forestalled, as it
were, the blessing to itself.

* From an Armenian MS. in the Library of the Mechitarist Con-
vent at Vienna, edited by M. Pitra, who considers this fragment as
of very doubtful authority. It commences with this heading: " From
the second series of Homilies of Saint Irenaeus, follower of the Apos-
tles ; a Homily upon the Sons of Zebedee."

5 Matt. XX. 20.

<> That is, the wine which flows from the grapes befora they are
trodden out.

578 FRAGMENTS FROM THE LOST WRITINGS OF IREN^US.

Abraham therefore, Isaac, and Jacob, our
fathers, are to be esteemed before all, since they
did indeed afford us such early examples of vir-
tue. How many martyrs can be compared to
Daniel? How many martyrs, I ask, can rival
the three youths in Babylon, although the mem-
ory of the former has not been brought before
us so conspicuously as that of the latter ? These
were truly first-fruits, and indications of the
[succeeding] fructification. Hence God has
directed their life to be recorded, as a model
for those who should come after.

And that their virtue was thus accepted by
God, as the first-fruits of the produce, hear what
He has Himself declared : " As a grape," He
says, " I have found Israel in the wilderness, and
as first-ripe figs your fathers." ' Call not there-
fore the faith of Abraham merely blessed because
he believed. Do you wish to look upon Abra-
ham with admiration? Then behold how that
one man alone professed piety when in the
world six hundred had been contaminated with
error. Dost thou wish Daniel to carry thee
away to amazement? Behold that [city] Baby-
lon, haughty in the flower and pride of impious-
ness, and its inhabitants completely given over
to sin of every description. But he, emerging
from the depth, spat out the brine of sins, and
rejoiced to plunge into the sweet waters of piety.
And now, in like manner, with regard to that
mother of Zebedee's children, do not admire
merely what she said, but also the time at which
she uttered these words. For when was it that
she drew near to the Redeemer? Not after the
resurrection, nor after the preaching of His
name, nor after the establishment of His king-
dom ; but it was when the Lord said, " Behold,
we go up to Jerusalem, and the Son of man shall
be delivered to the chief priests and the scribes ;
and they shall kill Him, and on the third day
He shall rise again." ^

' Hos. ix. lo.
2 Matt. XX. 18.

These things the Saviour told in reference to
His sufferings and cross ; to these persons He
predicted His passion. Nor did He conceal
the fact that it should be of a most ignominious
kind, at the hands of the chief priests. This
woman, however, had attached another meaning
to the dispensation of His sufferings. The Sav-
iour was foretelling death ; and she asked for
the glory of immortality. The Lord was assert-
ing that He must stand arraigned before impious
judges ; but she, taking no note of that judg-
ment, requested as of the judge : " Grant," she
said, " that these my two sons may sit, one on
the right hand, and the other on the left, in Thy
glory." In the one case the passion is referred
to, in the other the kingdom is understood.
The Saviour was speaking of the cross, while
she had in view the glory which admits no suf-
fering. This woman, therefore, as I have already
said, is worthy of our admiration, not merely
for what she sought, but also for the occasion of
her making the request.

She did indeed suffer, not merely as a pious
person, but also as a woman. For, having been
instructed by His words, she considered and
believed that it would come to pass, that the
kingdom of Christ should flourish in glory, and
walk in its vastness throughout the world, and
be increased by the preaching of piety. She
understood, as was [in fact] the case, that He
who appeared in a lowly guise had delivered
and received every promise. I will inquire upon
another occasion, when I come to treat upon
this humility, whether the Lord rejected her
petition concerning His kingdom. But she
thought that the same confidence would not be
possessed by her, when, at the appearance of
the angels. He should be ministered to by the
angels, and receive service from the entire heav-
enly host. Taking the Saviour, therefore, apart
in a retired place, she earnestly desired of Him
those things which transcend every human
nature.

POSTSCRIPT.

The American editor omitted in the proper place (p. 315, note 4, after what is said by the
translator) to insert this important note : viz., —

[On this matter of quotations from anonymous authors of the apostolic times, not infrequently made by Irenxus, consult the important
tractate of Dr. Routh, in his Reliquia Sacra, vol. i. pp. 45-68.]

INDEXES.

THE APOSTOLIC FATHERS.

INDEX OF SUBJECTS.

Abel, 6, ss> 89-
Abraham, 7, 9, 13, 142.
Adultery, 35, 108, 143.
Afflictions of Christ, 139.
Alms-giving, 16, 148.
Angels, 68, 88, 1 18, 148.
Anger, 17, 35, 54.
Animals, cloven-footed, 144.

ruminant, 143.

forbidden or allowed as food to
Israel, spiritual significance of,

143-
Antichrist, 34, 138.

Antioch, church at, 48, 85, 91, 96,
100, 129.

Antiochians, supposed Epistle of Ig-
natius to them, wherein he speaks
of his bonds, of the true doctrine
c&ncerning Christ against the
views of the early heretics, and
exhorts them to certain duties,
no,- 112.

Apostates, 68, 71, 82-83.

Apostles, ordinances as to the minis-
try, 16, 17, 18, 66, 84.

Baptism prefigured in Old Testament,

144.
Barnabas, who he was, 133.

his Epistle, wherein he warns his
readers against Judaism, and
seeks to explain some Jewish
customs, 137-149.
Believers, a spiritual temple, 147 ;
what Christ is to them, 11, 14,
15- 1.8, 33.
Benediction, forms of, 15, 21, 30, 43,

58, 72, 85, 92, 96.
Birds, allowed as food to Israel, 143.
Bishop, subjection to him, 17, 50-96.
though youthful, to be obeyed, 60.
Bishop to be consulted in all things,
50, 62, 79, 89.
to be honoured, 90, 95.
duties of, 69, 85, 90, 94, 96.
Blessings, divine, how obtained, 13,
14, 21, 28, 29.
to be sought, 28, 149.
Brazen serpent, 145.
Burrhus of Ephesus, 50.

Cain, 6.

Catholic, 39, 40, 42, 90.

Chastisement, 47.

Christ, //is persott, 9, 52, 55, 57, 61-
62, 64, 70, 71, 76, 81, 84, 86, 87,
88, 94, 145.
//is sufferings, 9, 64, 66, 70, 71, 83,
84, 86, 88, 89, 139, 140, 142, 145.
//is resurrection, 11, 33, 71, 87.
//is second coming, 11, 33, 64, 87.
the source of blessings, 14, 84.
Chastity, 34, 148.

Christians, heirs of the covenant, 145.
true and false, 55, 61.
manners of, 26; their relation to

the world, 27.
called children, 153.
Church, order in the, 16. 17,90: order
of ministers in, 16; ihe ;egard
Moses had for order in, 17 ; the
regard the apostles had for order
in, 18; this order disturbed by
the wicked, 17-20.
Circumcision, spiritual meaning of,

142-143.
Clement, introductory notice of, 1-3.

his first epistle, 5-21.
Commandments, of God, 33, 148.
Confession of sin, 19.

of Christ, 41, 55, 83, 129.
Conformity to Christ, 50.
Corinthians, Epistle of Clement to,
wherein he commends them, 5 ;
shows the effects of envy among
them, 5, 6, 18 ; exhorts them to
repentance, 7 ; to humility, 9, 11,
15; to peace, 16; to good works,
14; to Church order, 16-17; to
brotherly love, 18, 19.
Covenant, the, lost by the Jews, 139;

who are heirs of, 145.
Covetousness, 35.^
Crocus of Ephesus, 50.
Cross, the, of Christ prefigured in
Old Testament, 144.
the glory of, 56.

Damas, bishop of Magnesia, 59, 60.
Danaids, martyrdom of, 6.
Daniel, 60, 61.
Darkness, the way of, 149.
David, his humility, 10.
Deacons, 34, 61, 69, 72, 85, 89, 95.
Devil, snares of the, 30, 55, 69, 83,
117-119, 148.

Diognetus, Epistle to, wherein the
writer shows why he wrote it,
25; the vanity of idols, 25; the
superstitions of the Jews, 26;
the manifestation of Christ, 27;
the state of the world before
Christ came, 28; why Chrisi
came so late, 28; the blessings
He brings, 29; the importance
of divine knowledge, 29.
Dircae, martyrdom of, 6.
Doctrines, false, 34, 53, 56, 62, 68, 71,
83, 88, 146.
profound, 68.
Duties, Christian, 9, 20, 54,62, 81, 9^
148.
of deacons, etc., 34, 81.
of presbyters, etc., 34, 90.
relative, 81, fo.
Duties of husbands and wives, 34, 35,
81, 95.
of the Christian flock, 35, 95.

Ebionite, 83.

Enoch, 7.

Envy, 67 ; its effects on Corinthian
Church, 6, 17, 18 ; on the Church
in all ages, 6, 17.

Ephesians, Epistle of Ignatius to,
49-58; he commends them, 49,
52; exhorts them to unity, 50;
to various duties, 55, 57 ; warns
against false teachers and doc-
trines, 52 ; Syriac version of Epis-
tle, 101-102.

Esther, her exampje, 20.

Eucharist, 16, 17, 55, 76-77, 81, 89,
90.

Evil deeds, 6.
desires, 35.
speaking, 17.

Example of Christ, 9, 35, 54.

Examples of love, 19, 20.

Faith, 8, 13, 14, 29, 53, 55, 64, (i^, 84,

86, 89.
Falsehood, 56.
Fasting, 34; the acceptable, 138; a

type of Christ, 141.
Fathers exhorted, 81.
Fear of God, 54, 69.
Fish, Israel may not eat, spiritual

significance of, 143.
581

582

THE APOSTOLIC FATHERS: INDEX OF SUBJECTS.

Goat, the, sent away, 141.
God, His character, 10, 11-12, 13, 16,
80.

how to draw near and serve Him,
12, 14, 20, 34.

imitators of, 13; of faith in, 35.
Good deeds, 13, 95.
Gospel superior to law, 63, 146, 147.
Grace, 63, 92.
Graces, Christian, 35, 81.
Grief, 35.

Happiness, 28.

Harmony in the Church, 61 ; in the

universe, 10.
Heretics, views of early, 34, 56, 62,

63, 68, 71, 80, 81, 88, 89, 138,

149-

Hero, deacon of Antioch, Epistle of
Ignatius to him, wherein he is ex-
horted to earnestness and mod-
eration, cautioned against false
teachers, instructed as to certain
duties, and pointed out as the
future bishop of Antioch, 114-
115.

Holy Spirit, 5, 17, 43, 52, 53, 56, 57,
83, 85, 92, loi, 140, 146.

Holiness, 13, 42, 43, 53, 67, 108.

Humility enjoined, 9, 11, 15, 53; of
Christ, 9; of saints, 9, 10, 20.

Husbands, duty of, 26, 35, 95, iii,
148.

Hyssop, 142.

Idols, vanity of, 25, 56, 129.
Ignatius, mentioned by Polycarp, 35,
36; introductory note to his Epis-
tles, 45, 48.
Epistle to the Ephesians, 49, 58.
Epistle to the Magnesians, 59, 65.
Epistle to the Trallians, 66, 72.
Epistle to the Romans, 73, 78.
Epistle to the Philadelphians, 79,

85-
Epistle to the Smyrnaeans, 86, 92.

Epistle to Polycarp, 93, 96.

In them he speaks of his bonds,
50, 58, 59, 70, 72, 75, 91 ; his de-
sire for martyrdom, 49, 74, 75, 76,
96; seeks the prayers of the
Churches, 53, 54, 77 ; speaks of
his need of humility, 67; of his
knowledge, 64, 68.

Syriac versions of his Epistles to
Polycarp, Ephesians, Romans,
98, 104.

Account of his martyrdom, 129-
131 ; condemned by Trajan, 48;
sails to Smyrna, 130; writes to
the Churches, 130; is brought to
Rome, 130; is devoured by wild
beasts at Rome, 131 ; appears in
a vision after death, 131.

Spurious Epistles of, 105-126; In-
troductory note, 105-106; to the
Tarsians, 107 ; to the Antiochi-
ans, no; to Hero, a deacon of
Antioch, 114; to the Philippians,
116; from Maria the Proselyte,
120; to Mary at Neapolis, 122;
to John the Apostle, 124; a
second Epistle to John, 125;
to the Virgin Mary, 126.
Imitators of the Creator, 10, 28; of
Christ, 50, 69, 76.

Impure thoughts, in, 149.
Isaac, 13.

Jacob, 12, 13.

James the Just, 69, 155.

Jews not heirs of covenant, 138-139.

superstitions of, 26.

observances of, 62, 82.
Jewish sacrifices abolished, 137.
John the Apostle, Epistles of Igna-
tius to him, 124-125.
Jonah, 7, 70.
Josiah, 60.

Judaizing teachers, 63, 71, 82.
Judas, 40, n7, 153-154-
Judith, 20.

Judged in the flesh, 85, 108.
Justification, 13, 63, 64.

Kingdom of God looked for, 43, 76,

154-
Knowledge, 29, 64, 68, 137.

Law of Christ, 138.

Life, 29, 76, 89.

Light, way of, 148.

Lot, his example, 8.

Lord's day, 63.

Love commended, 19, 55.

brotherly, 18, 19, 55.

Moses an example of, 19.

other examples of, 19.

to God, 18, 89, 137.
Luxury abjured, 13, 27, 63, 82.

Magnesians, Epistle of Ignatius to,
59-65; wherein he shows the
honour and submission due by
them to their bishop, 61-64;
warns against Judaism, 63, and
false doctrine, 62.

Magus, Simon, 82.

Marriage, 26, 81, 95.

Martyrdom of Polycarp, 37, 44.
of Ignatius, 129, 130.

Martyrs, 6, 39, 74.

Maries, the, in the Gospels, 155.

Mary at Neapolis, spurious Epistle,
122.

Maria the Proselyte, her spurious
letter to Ignatius, 120.

Mary, the Virgin, spurious letter of
Ignatius, and her reply, 126.

Mathetes, his Epistle to Diognetus,

23, 30.

Matthew's and Mark's Gospels ac-
cording to Papias, 154-155.

Messengers of Magnesian Church,

59- . . r

to be sent to Antioch, 96.

Millennium, questionable traditions

of, 153-
Ministers, order of, in Church, 16, 17,

50, 61, 64.

Moses, 6, 10, 144-146; quelling

strife, 16; his love for Israel,

'9-

Mystery of circumcision, 142-143.

Mysteries, three, hid from Satan, 57,
102.

Noah, 7.
Nicolaitans, 71, 83.

Obedience to God, 8, ll, 12, 50, 61.
to Christ, 15, 51.

Office-bearers of Church at Ephesus,
50; at Magnesia, 59; at Phila-
delphia, 85.

Onesimus, bishop of Ephesus, 49.

Order in the Church, 16, 17, 90.

Papias, fragments of, 151.
Patience, 35.

Paul and Peter, martyrdom of, 11.
Peace, 10; of universe, 10; of Church,

. '9- .

Philadelphians, Epistle of Ignatius
to them, consisting chiefly of
exhortations to unity, 79, 85.

Philippians, Epistle of Polycarp to
them, consisting of commenda-
tions of them, and exhortations
to Christian duties, 33-36.
Spurious Epistle of Ignatius to
them, wherein he declares the
unity of the Godhead, also facts
in the history of Christ; shows
the malignity, folly, inconsis-
tency, and ignorance of Satan,
and concludes with exhortations,
n6-n9.

Phoenix, the, 12.

Polybius, bishop of Tralles, 66, 67.

Polycarp. Introductory notice, 31,
his Epistle, 33 ; his humility, 33 ;
his praise of Paul, 35 ; he is be-
trayed, 40; he refuses to revile
Christ, 41 ; confesses Christ, 41 ;
his last prayer, 42 ; in the fire,
42 ; his body burned, 43.
mentioned by Ignatius, 58, 92 ;
Epistle of Ignatius to him, con-
sisting of counsels as to his
work, 93-96; Syriac version of
the same, 99.

Prayer, 34, 53, 82.

Prayers requested, 58, 65, 82.

Presbyters, duties of, 17, 34, 72.

Presbytery, submission to, 50, 51, 67,
89 ; its function, 69.

Priestly office, contention regarding,
16, 17, 18.

Prophets, the, speak of Christ, 140;
to be esteemed, 82.

Purification, 138, 142.

Purity of heart, 12.
of conduct, 95.

Quintus the apostate, 40.

Rahab, her example, 8.

Red heifer, 142.

Repentance, 7, 53, 147.

Reprobate men, various classes of,

149.
Resurrection, Christ's, n, 12, 33, 70,

87.
our, n, 12, 34.
Revelation, inspiration of the, 155.
Righteous, the, their sufferings, 17,

18; we should ckave to them,

40.
Romans, Epistle of Ignatius to,

wherein he expresses his desire

for martyrdom, and his reasons

for the same, 73, 78.
Syriac version of the same, 103-104.
Sabbath, the true, 146; how to be

kept, 63.
Sacrifices, Jewish, abolished, 137.
Sadness, 20.

THE APOSTOLIC FATHERS: INDEX OF SUBJECTS.

583

Saints, examples of, 7, 9, 10.
their reward, 8, 14.

Salutations to Churches, etc., 5, 33,
39. 65, 1^, IZ, 77, 85, 91, 96, 104,
109, 112, 114, 119, 123, 137, 149.

Salvation, 14, 28, 55, 59, 82, 139.

Samuel, 60, 12 1.

Satan, his malignity, folly, inconsis-
tency, ignorance, 57, 102, 117,
118, 138, 148.

Schismatics, how to be dealt with,
20, 80.

Sedition in Church of Corinth, 8,
20.
to be avoided, 11.

Self-conceit condemned, 15.

Self-restraint enjoined, 94.

Sheep and shepherd, 6, 80, 84, no,
120, 140, 147.

Silence (Sige), 62.

Sinners, 149.

Sins confessed, 19, 55, 149.

Slaves, duty of, 94, 95, 99, 114.

Smyrnaeans, Epistle of Ignatius to,
86-92; wherein he states inci-
dents in the history of Christ,
87 ; gives views of early here-
tics, 88, and enjoins submission
to their bishop, 89, 90.

Strife, its effects, 5, 6, 17.

Submission to Christ, 90.
to one another, 15.

of authors of sedition, 11.
Sufferings of Christ, 76. See Christ.

of men, 6, 39, 129.
Superstitions, of Jews, 26.
Swine not allowed as food to Israel,
143-

Tarsians, spurious Epistle of Igna-
tius to, wherein he speaks of
his sufferings, the true doctrine
concerning Christ as against pre-
vailing errors, and exhorts to
duties, 108-109.

Teachers, false, 11, 52, 53, 56, 89.
fate of such, 56.

Temple, Jewish view of, 147.
the true, 147.

Temptation, 34, 55.

Testament given to Moses and V)
us, 84, 146.

Thoughts, silent, 55.

Tower, Jewish Church compared to,
147.

Traditions, Jewish, 15.

Trallians, Epistle of Ignatius to, 66-
72 ; wherein he commends them,
and exhorts them to be subject
to their spiritual rulers, 67 ;
warns them against heretics, 68
-71; shows the reality of the
history given us of Christ, 70,

71-

Trees, the similitude of, 30, 144.
Tribulation, patience in, 35.

Unbelievers, 88.

Unity, exhortations to, 50, 51, 57, 62,

64, 72, 80, 81, 90.
Unity of Godhead, 116.

Valens the presbyter, 35.

Vice forsaken and virtue followed,
34, 35. 148.

Vine, 153.

Virgins exhorted, 34, 81, 100.

Virgin Mary, 57, 71 ; spurious letter
of Ignatius to her, and her re-
ply, 126.

Vision seen by Polycarp, 40.

Water of baptism prefigured in Old

Testament, 144.
Way, the, of light, 148.

of darkness, 149.
Widows, 34, 82, 94.
Wives, duties of, 34, 81, 95, lOO.
Works, good, 13, 14, 95.

evil, 149.
World, relations of Christians to, 27.

its state before Christ's coming,
28.
Worship of God, 55, 62, 81.

Youthful piety, 6a

THE APOSTOLIC FATHERS.

INDEX OF TEXTS.

Gen. i. 26 . . ,

i. 26, 27, 14,

i. 28 . . 14,

ii. 2 .

ii. 23

iii. 19

iV. 3-8

V. I .

V. 24

vii. .

ix. 6.

xii. 1-3

xiii. 14-16.

xiv. 14

XV. 5,-6

XV. 6

xvii. 5

xvii. 26, 27

xviii. 27

xix. 24 .

xxi. 22 .

xxii. 17.

XXV. 21, 23

xxvii. 41

xxviii. 4

xxviii. 14

xxxvii. .

xlviii. 1 1

xlviii. 18,

xiix. 10
Ex. ii. 14 .
.ii. II
i\ 10
xi\

xvi. 8
xvii. 14
XX. 8 .
xxiv. iV
xxxi. 18
xxxii. 7,9 . 19,
xxxii. 7
xxxii. 32
xxxiii. I
xxxiv. 28
Lev. xi. .

XX. 24
Num. xii. 3
xii. 7
xii. 10
xii. 14, 15
xvi. . .

FACE
14, 140

iio, 140
140, 141
146
6
62
6
no
7
7
no

143

146

143
9,64

8, no

145

10, 64

19
60

145
146
146
139, 146
139,146
146

19
140

139

143
140

54.64

584

Num. xvi. I, 31
xvi. 33
xvii. ,
xviii. 27
xxi. 6-9

Deut. iv. I .
V. 12 .
vi. 5 .

IX. 12 . 19,

X. 16 .
xiii. 6, 8
xiv.

xxvii. 15
xxxii. 8, 9
xxxii. 15

Josh. ii. . .

1 Sam. iii. i .

viii. 7
xiii. II
xviii. 18

2 Sam. vii. 18

xviii. 14
XX. 22

1 Kings iii. 16

xviii. 8

2 Kings xxii., xxiii

1 Chron. xvii. 16

2 Chron. xx. 7 .

XXV i. 20
xxxi. 14
Esther vii., viii.
Job i. I . .
iv. 16-21
v. i-s .

V. 17-2 6
xi. 2, 3 .
xiv. 4, 5 .
xy. IS .
xix. 25, 26
XXX. 19 .
xxxi. 13, 15
xxxii. 8, 9
xxxviii. II

Ps. i. I . ,
i. 3-6. .
ii. 7, 8 .
ii. II . .
iii. 6 . .
iv. 5 . .

VI. 5 . .
vi. 12 . .

PAGE

87, 145
143

146

139, 146

142

143

145

s. 56

60
60
60
82
82
60
60
60

6
60
64

7
60

13
20

9
IS

13
10

IS
12

64
81
60
10

143
144

33
12

3S
90

PAGE

PACK

Ps. vii. 4 . . . .

• 54

Prov. ii. 21, 22 . .

xii. 3-s . . .

• 9.63

iii. 12 . . .

xviii. 25, 26

• 17

iii. 34 . . .

13.51

xviii. 44 . . .

. 142

vii. 3 . . .

• „5

xix. 1-3 . . .

ix. I ...

• 87

xxii. 6-8 . . .

X. 25 . . .

• 52

xxii. 17, 19 . .

. 140

X1.3 . . .

xxii. 21 . . .

. 140

xvni. 9 . .

xxii. 23 . . .

. 141

xviii. 17 . .

. 64

xxiv. I . . .

• 19

XX. 27 . . .

xxviii. 7 . . .

xxii. 29 . .

xxxi. 18 . . .

xxiii. 24 . .

xxxii. I, 2 . .

• 19

xxiv. 21 . .

. 90

x.xxii. 10. . .

xxvii. 2 . .

xxxiv. n-13 .

. 142

Song of Sol. i. 3, 4

• ^^

xxxiv. 11-17 .

ii. 15

. 80

xxxvii. 35-37 .

Isa. i. 2, 10 . . .

. 142

xii. 10 . . .

• 71

i. 6-9 . . .

. 140

xlii. 2 . . . .

. 141

i. 11-14 . . .

• 138

1. 14, IS • • .

. 19

i. 13 . . . .

147

1. 1^23 . . .

. 14

i. 16, 18, 20 .

Ii. 1-17 . . .

iii. 9 . . . .

. 140

Ii. 12 . . . .

. 82

. 147

Ii. 17 . . . .

• 19

v. 21 . . . .

139

Ii. 19 . . . .

138

v. 26 . . . .

Ixii. 4. . . .

vi.3 . . . .

■ 14

Ixix. 31, 32 . .

vii. 14 . . .

• 57

Ixxviii. 36, 37 .

viii. 14 . . .

140

Ixxxii. 8 . . .

xvi. I, 2. . .

144

Ixxxv. 9 . . .

xxvi. 20. . .

Ixxxix. 21 . .

xxviii. 16 . .

140

xc. 4 . . . .

146

xxix. 13. . .

civ. 4 . . , .

xxxiii. 13 . .

142

ex. I . . . . I

5. 145

xxxiii. 16-18 .

144

cxvi. 12 . . .

XXXV. 4 . . .

cxviii. 12 . .

140

xl. 10 . . . .

cxviii. 18 . .

Xl. 12 ...

147

cxviii. 19, 20 .

xl. 13 . . .

140

cxviii. 22, 24 ,

140

xli. 8. . . .

7,63

cxix. I . . .

xlii. 6, 7 . .

146

cxix. 21 . . .

xliii. 26 . . .

cxix. 83 ... .

xiv. I . . . .

145

cxix. 120 . .

140

xly. 2, 3 . .

144

cxxx. 3 . • .

xlix. 6 . . . .

146

cxxxi. 2 . . .

xlix. 17 ... .

147

cxxxix. 7-10 . .

xlix. 22 ... .

cxxxix. 15 . . .

1.6-9 ■ . . .

140

cxli. 5 . . . .

Iii- 5

Prov. i. 6

140

liii. 5, 7 . . . .

139

i. 17 . . . .

139

liii. 8

140

i. 23,31 . . .

Ivi. 10 ... .

THE APOSTOLIC FATHERS: INDEX OF

TEXTS.

585

PAGE

Isa. Iviii. 4, 5 .

• 138

Matt. xii. 33 . . .

• 55

Acts ii. 24 . . .

• 33

2 Cor. X. 17 ... . 8

Iviii. 6 . . .

. 84

xii. 40 . . .

. 70

V. 41 . . .

• 35

xii. 7

148

Iviii. 6-10 . .

. 138

XV. 8 . . .

• 9

ix. 15 . . .

• 55

Gal. i. I .

36,80

Ix. 17 . . .

. 16

XV. 13 . . .

• 71

xi. 20 . .

• 63

ii. 2 .

Ixi. I, 2 . . •

. 146

xvi. 26. . ,

.. 76

xiii. 48 . .

• 63

ii. 20 .

Ixii. 2, 12 . .

• 63

xviii. 6 . .

. 18

xiv. 22 . .

. 142

iii. 28 .

Ixii. II . . .

14,90

xviii. 19 . .

• 5'

xvii. 30 . .

. 28

iv. 4 . .

Ixiv. I . .

• 147

xix. 12. . .

. 89

xvii. 31 . .

• 33

iv. 9 . .

IXV. 2 . . .

• 145

xix. 17. ,

. 28

XX. 35 . .

iv. 10

Ixvi. I . . .

• 147

XX. 16 . . .

139, 140

xxi. 14 . .

. 40

iv. 26 .

Ixvi. 2 . . 8

, 69, 148

XX. 22 . .

. 42

xxvi. 14

. 84

vi. 7 .

Jer. i. 7 ....

. 60

XX. 28 . .

• 34

Rom. i. 3 . . .

. 86

Eph. i. I .

j§3

ii. 12, 13 . .

• 144

xxii. 14 .

• 139

i. 32 . .

. 14

ii. 2 .

83,89

iv. 3 . . . .

. 142

xxii. 40

. 89

11.4- . .

. . 54

ii. 4.

iy.4 . . . .

. 142

xxii. 43-45 .

. 145

ii.6. . .

. 64

ii. 8, 9

vii. 2 . . . .

. 142

xxiii. 35 . .

. 55

iii. 21-26 .

. 28

ii. 21

141

vii. 22 . . .

. 138

xxiv. 25 . .

• 51

iv.3 . .

7. 146

iv. 4

viii. 4 . . .

• 54

xxiy. 35 . .

v. 18 . ,

• • '37

iv. 4-6

17,^2

ix. 23, 24 . .

xxvi. 24 . .

. 18

v. 20 . .

. 28

iv. 5

ix. 25, 26 . .

. 142

xxvi. 39 . .

. 42

viii. II . .

• • 33

iv. 20

XV. 19 . . .

• 54

xxvi. 41 . .

• 35

viii. 17 . .

iv. 26

xvii. 24, 25

. 146

xxvi. 55 . ,

. 40

viii. 29, 30

. 148

v. I, 2

xxiii. 15 . .

. 80

xxvii. 52 . .

62,70

viii. 32 . .

. . 69

V. 21

xxv. . . .

• 147

xxviii. 19 . .

• 85

ix. 5 . .

• 13

V. 22

Ezek. xi. 19 . .

. 141

Mark ii. 17 . . .

• 139

x. 10 . .

• • 55

V. 25

xviii. 23, 32.

. 8s

vii. 6 . . .

xii. 5 . .

• • 17

VI. 4

xviii. 30 .

ix. 42 . . .

xii. 17 . .

• • 3<

vi. 9

148

xxxiii. II

■ .7,85

X. 38 . . .

. 42

xiii. 1-7 .

• 41

vi. II

xxxvi. 26

. 141

xiv. 38 . ,

• 35

xiv. 10-12

• • 34

vi. 12

xlvii. 12 . .

• 144

Luke i. 6 . . . .

• 79

XV. 15, 16.

. . 16

vi. 14

• 33

Dan. ii. 44 . .

. 61

V. 32 . .

• 139

xvi. 3, 4 .

. . 20

vi. 16

iii. 20 . .

• 17

vi. 20, 36, 37,

38, ?>?>

I Cor. i. 10 . ,

. 50, 68

Phil. i. 4 .

, lOI

vi. 16 . .

. 17

vi. 30 . .

. 148

i. 18, 20, 25

• 56

i- 5 •

33,35

vii. 7, 8 . .

. 138

vi. 36-38 . .

•8,33

Iii" : :

. .8,67

i. 27

• h

vii. 10 . .

• 14

vi. 46 . . .

. 61

• • 71

ii. 2.

vii. 14, 27.

. 61

viii. 5 . .

ii. 9 . .

• 14. 39

ii. 3.

. 84

vii. 24 . . .

• 138

x. 27 . .

• 55

iii. 13. .

. . 18

u. 10

ix. 24-27 .

138, 147

xvi. 15

. 64

iii. 16. .

. . 84

ii. 16

xiii. 52 . .

. 60

xvii. 2 . .

. 18

iv. 4 . .

• • 75

ii. 25

Hos. V. I . . .

. 196

xvii. 10 . .

. 64

iv. 13. ,

• 52, 56

ii. 30

Jon. iii

xviii. 13 . ,

. 64

iv. 18. .

. . 56

iii. 10

• 54

Habak. ii. 3 . .

xxii. 31

. 89

iv. 20 . .

■ • 55

iii. 18

ii. II .

. 144

xxii. 32 .

. 89

v. 7 . .

• . 63

iii. 18, 1

• 63

Zeph. iii. 19 . .

• 144

xxiii. 34 .

• 54

v. II . .

. . 80

iii. 20

• 27

Hag. ii. 10 . . ,

. 147

xxiv. 39 .

• 87

vi. 2 . .

• • 35

iv. 13

Zech. iii. i . .

. 89

John i. 14 . . .

52, 70, 87

vi. 9, 10 .

• 34, 56

iv. 15

viii. 17. .

. 138

i.i8. . .

. . 82

vi. 14

• • 33

Col. i. 15 .

57,87

xii. 10 . .

. 70, 87

ii. 19 . .

• 87

vi. 19. .

. 56, 84

i. 16 .

145

xiii. 7 . .

. 140

iii. 8 . .

. . 83

vii. 22 .

. . 81

i. 18.

Mai. iii. i, 2 . .

11,27

iii. 14 . .

• 87

viii. I . .

i. 23.

Matt. i. 23 . .

• 57

iii. 14-18 .

• 145

X. 4 . .

. . 84

i. 25.

' F

iii. 9 . .

• 63

iii. 36 . .

• 51

X. 13 . .

• • 59

I Thess. iv. 5

iii. 15 . .

. 86

iv. 14 . .

. 76

X. 26, 28

. . 19

v. 12, 1

V. 3, 10 .

• 2,3

V. 30 . .

. 62

X. 31 . .

• . 95

V. 17

34,93

V. 4 . .

■ 54

V. 46 . •

. 62

xi. I . .

■ • 50

V. 22

V. 19 . ,

• 55

vii. 38 . .

. 77

xii. 12 .

• • 15

2 Thess. iii. 10

V. 21 . .

• 139

viii. 29. .

xii. 26 .

• • 35

iii. 15

V. 42 . .

. 148

viii. 44 . .

xiii. 4

. . 18

I Tim. i. I .

V. 44 . .

• 36

viii. 46. .

• 70

XV. 8, 9 .

. . 77

i-3

V. 45, 48 . .

viii. 56, 58

. 62

XV. 20 .

. . II

i. 4

57,62

vi. 10 . .

. 40

X. 9, II .

. 84

XV. 32 .

• • 75

'• 5

vi. 12, 14

33.34

xi. 25, 26, 42

• 71

xvi. I, 2 .

. . 16

i. 14

vi. 12-15

xii. 7 . .

. . 56

xvi. 18 .

. . 50

ii. 2

i\. 13 . .

• • 35

xii. 32 . .

• S3. 87

2 Cor. i. 21 . .

. . 6

ii. 4

VI. 14 . .

. 69

xiii. 34 . .

• • ^9

ii. 17 . .

. . 68

ii.6

vi. 25 . .

. . 28

xiv. 6 . .

. 53.84

iv. 12. .

. . 27

iii. 8

vii. I, 2 .

• 0 33

xiv. 24 . .

• 53

iv. 14 . .

• . 33

iii. 16

vii. 2 . .

•8.33

XV. 19 . .

■ • 74

iv. 18 . .

• • 74

iv. 10

52,59

vii. 15

51,80

xvi. 13, 14

• • 53

V. 10 . .

. • 34

iv. 12

vii. 25 . .

. • 79

xvii. 4, 6 .

• • 53

V. 17 . .

. 62, 140

V. 21 .

viii. 17 .

• • 93

xvii. II, 12

. . 51

vi. 9, 10 .

• • 27

vi. I .

ix. 13 . .

• • 139

xvii. II, 14, I

6 . 27

vi. 14, 16

. . 56

vi. 3 .

X. 16 . .

. • 94

xvii. 31

. . 89

viii. 18 .

. . 56

yi. 7, 10

X. 23 . .

. . 40

XX. 27, 28 .

. . 87

viii. 31 .

• . 34

2 Tim. i. 6 .

X. 41 . .

. . 90

i. II. . .

. . 87

X.3 • .

. . 27

i. 10

586

THE APOSTOLIC FATHERS: INDEX OF TEXTS.

2 Tim. i. i6
i. i8
ii. 12
ii. 24, 25
ii. 26
iii. 4
iii. 6
iv. I
iv. 21
Tit. i. 2 .
i. 10 .
ii. 5 .
11. 14 .
iii. I .
iii. 13
Philem. 8, 9
Heb. i. 3, 4, 5, 7, I
ii. 12 . .

PAGE

PACE

PAGS

• 50

Heb. iii. 2 . . . . 10

Jas. iv. 6 . . . . 13, 51

2 Pet. ii. 6-9 . . . 8

iii. 5 .

16, 146

V. 20 . . .

. . 18

iii. 3, 4 .

vi. 18 .

I Pet. i. 8 .

• • 33

iii. 8 . .

146

^"^

X. 12, I

3 •

• 70

i. 13, 21 .

. . 33

iii. 9

X. 29

. 90

ii. s .

• • 53

iii. 15.

^■37

ii.9 .

. 53.81

I John iii. 7

xi. 5 .

ii. II .

• 34. 27

iv.3

xi. 17

ii. 12 .

. . • 35

IV. 9

xi. 31

. 8

ii. 17, 21,

24 • 5.35

Jude 3 . .

xi.37

ii. 23 .

. . • 54

Rev. i. 7 .

xii. I

iii. 9, 22

• . • 33

V.9.

xii.6 .

iii. 18.

. . . 43

xix. 7

• 30

20,81

xiii. 17

. 11,66

iii. 20 .

. . . 7

XX. 5

. 30

5.41

Jas. i. 8 .

. 11,148

iv. 7 .

• 34, 54

xxii. 12

i. 16 .

. . 56

iv. 8 .

. . . 18

ii. 21 .

. • 13

iv. 16.

• . • 35

. 15

ii. 23.

. . 7. 63

V. 5 • 5.13.35. 51

. 141

iv. I .

. . 17

u. 5 .

. . . 7

JUSTIN MARTYR.

INDEX OF SUBJECTS.

Adrian, Emperor, his Epistle in be-
half of the Christians, i86.

Advents of Christ, 210, 221, 253-254.

.^schylus on the unity of God, 290.

Amen, 1S6.

Analogies, heathen, to Christ's doc-
trine, 169.
to Christ's history, 170.
to the Sonship of Christ, 170.

Anaximander and Anaximenes, 274.

Angels, how they transgressed, 190,
238 ; their freedom, 250, 269, 301 ;
who taught them, 164.

Antoninus, Emperor, Epistle in be-
~^ half of the Christians, 186.

Apostles, 175, 179.

Archelaus, the Athenian, 274.

Argument, the, of Justin's Apology
stated, 170.

Aristotle, opinions of, 275.

Atheism, 164.

Aurelius, 187.

Baptism, Christian, 183, 201, 216.

its imitation by demons, 183.
Birds, the two, in Lev. xiv., 301.

Chariton, examination of, by the Pre-
fect Rusticus, 305.
Chastity, 167.
Children, exposed, 172.
Christ Jesus, 170, 177, 190, 219, 236-
23S, 253, 265, 301.
shown to be God, from His appear-
ances to Abraham, 222-225; °^
jection met, that He ate, 225 ;
from visions to Jacob, 225 ; from
His interviews with Moses, 226;
from the testimony of Proverbs,
228.
called the Lord of Hosts, 212, 241,

301.
distinguished from the Father, 264.
called the Word, 164, 166, 170,

174, 192, 263-264.
the Son of God, 164, 166, 170, 178,
182, 190, 216, 219, 250, 257, 258,
263.
His humanity, 170, 174, 179, 193,

216, 219, 228, 231, 241, 301.
His early history, 237-238, 250.

Christ Jesus, crucified, 166, 173, 174,
179, 222, 247-251.

His work, 179.

blood of, 173, 200, 222, 228.

His cross, symbols of, i8r, 242-
244, 247.

the curse He endured, 246-248.

His advent foretold, 173, 175,
260.

His appearances before His com-
ing in the flesh, 262-263.

His titles in Scripture, 190, 262.

His first and second coming, 209,
210, 221, 253-254.

testimony of Scripture regarding
Him: of Moses, 173, 221, 223,
236; of David, 175, 176, 2r I, 212,
213, 229, 235, 240, 241, 248, 252 ;
of Isaiah, 174, 179, 200, 236-237,
241; of Micah, 174; of Zepha-
niah, 175; of Zechariah, 221.

His teaching, 167, 168, 246.

the Holy Spirit 'received by Him,

243-
figures of : Joshua, 255-258, 265 ;

Noah, 268-269; Mosaic laws,

214-216.
called Jacob, Israel, and Son of

man, 248, 262.
His reign and majesty, 176, 178,

179, 209, 236, 267.
not a magician, 172.
compared to Socrates, 191.
His resurrection 252-253, 298.
His rejection by the Jews, 175,

179. 253. 267.
of faith in, 191, 199, 257, 260.
salvation alone in, 207, 216-217.
Christians, Apologies for, by Justin

Martyr, 164-193.
their treatment at the hands of the

heathen world, 170, 182, 188, 191,

253-254- ^
testimonies of Roman emperors as

to, 186-187.
accused of atheism, 164.
inquiry into charges against them

demanded, 163-165.
charges refuted ; shown they do

not worship idols, 169, 171.
worship God, 164, 165.

Christians, their moral life, 165-166,
172, 189, 192.
their worship, 185.
their treatment at the hands of the

Jews, 203, 214, 246-247, 256.
blamed for not observing the law,
199, 203 ; for not submitting to
be circumcised, 206, 208, 256.
have the true righteousness, 209.
shown to be called like Abraham,
258 ; promised as seed to the
patriarchs, 259; are the true
Israel 261, 267 ; are the sons of
God, 261
Church, Jacob's marriage a figure of,

266-267.
Circumcision, 202, 203, 206, 208, 245,

256.
Continence of Christians, 172.
Corruption, 301.
Crescens, his prejudices, 189.
Cross, symbols of the, 181, 242, 244^

247.
Curse, the, 246-248.

Death; 165, 192.

Deeds, evil, their punishment, '65 ;
their detection, 166.

Demons, 167, 190, 192 ; their imita-
tion of divine things, 181, 182,
183-184; cause persecution, 182.

Devil as a roaring lion against Christ,
251.
why plots agamst us, 300.

Devils, 181, 182, 184, 185, 238.
distort the truth, 233, 234.

Dialogue of Justyn Martyr with Try-
pho the Jew, 194-270.

Divinations, 168-169.

Dream-senders, 168-169.

Elijah, 219.

Emperors, Roman, testimony to

Christians, 186-187.
Epicurus, opinions of, 192-193, 274-

275.
Eucharist, 185.
Euripides, on future judgment, 291 s

on false gods, 292, 293.

Fables, heathen, 233.
587

588

JUSTIN MARTYR: INDEX OF SUBJECTS.

P'aith in Christ, 191, 199, 257, 260.
Fasting, 202.
Fate, 177-178.

Forgiveness of sin, 200, 217.
Foreknowledge of God, 178.
Forerunner of Christ, 220-221.
Free-will in man and angels, 249-
250, 270, 301.

Gentiles, 180; conversion of, 253,

260, 264, 265.
Goats, 301.

God, 164-166, 172, 177-178, 190, 197,
1 98, 199, 200, 300.

His care for men, 172.

how He appeared to Moses, 184.

how known, 246-247.

not give His glory to another,
230.

His righteousness, 245-246.

what He decreed concerning
Christ, 250.

His namelessness, 281.

rejected by the Jews, 262-263.

His unity and sole government,
treatise by Justin Martyr on,
290-293.

testimonies to unity from Greek
poets: .^schylus, 290; Sopho-
cles, 290; Philemon and Or-
fiheus, 290.

opinions of Greek philosophers
as to, 274-275.
Gods, false, 171, 181, 233.

Greeks, Justin's r3iscourse to, 271-
274; wherein he justifies his de-
parture from Greek customs,
271-272; exposes the Greek the-
ogony, 271 ; follies of Greek
mythology, 272 ; the shameless
practices of the Greeks, 274;
calls upon them to study the
divine word, 272.

Justin's Hortatory Address to,
273-289; wherein he shows that
iheir poets are unfit to be reli-
gious teachers, 273-274.

opinions of their philosophers, as
Thales, 274 ; of Pythagoras and
Epicurus, 274-275; of Plato and
Aristotle, 275-276.

what their philosophers and poets
learned from Moses' writings,
276, 277, 278.

Ha))])iness, 196.

Hell, 170.

Heraclitus and Hippasus, 274.

Hercules, 192.

Human doctrine, 182, 219.

Homer, passages from, showing his
views as to his gods, 273-274 ;
his testimony to monotheism,
280 ; his obligations to the sacred
writer, 282-283; ^'^ knowledge
of man's origin, 286.

Hystaspes, 169.

Idols, 165, 171.
Images, 287.

Immorality of the heathen, 171, 272.
Israel applied to Christ, 264 ; He is
King of, 267.

Jacob, Leah and Rachel figures of
the Church, 266.

Jews, their treatment of Christ, 175-
179. 253.

treatment of Christians, 175, 203,
214, 247.

blame the Christians for not ob-
serving the law, 199.

they violate the eternal, and inter-
pret that of Moses, 200.

why circumcision was given, 202.

why the law was given them, 203.

why the choice of meats, 204.

the Sabbaths instituted, and sacri-
fices and oblations, 205.

the injury to God from their opin-
ion of the law, 206.

they boast in vain that they are the
sons of Abraham, 206, 269.

in disputations, 256.

how they treat Scriptures, 176, 232.

their interpretations, 261.

their circumcision differs from the
Christian, 256.

their hardheartedness, 266.

salvation for them only in Christ,
207, 216-217.

rejecting Christ, they reject God,
267-268.

exhorted to repent and be con-
verted, 25S, 268.
John the Baptist, 220-221.
Jonah, the sign of, 252.
Joshua, a figure of Christ, 255, 265-

266.
Judea, its desolations foretold, 178.
Judge, the, 180.
Judgment, future, testimonies of

Greek writers to, 291.
Jupiter, 164, 170, 192.
Justice demanded for Christians,

163-164.
Justin Martyr, introductory notice
of, 1 59-161.

his First Apology for Christians,
163-187.

his Second Apology, 188-193.

his Dialogue with Trypho a Jew,
194-270; he studies philosophy,
195; his conversion, 195; his
arguments in favor of Chris-
tianity as against Judaism, 194-
270.

his Discourse to the Greeks, 271-

272.

his Hortatory Address to the

Greeks, 273-289; spurious, 289.
on the Sole Government of God,

290-293.
on the Resurrection, 294-299.
fragments from his lost writings,

301-302.
he is examined and condemned by

the Prefect Rusticus, 305.

Kingdom, Christians look for, 166.
Knowledge, 196.

Lamb, a type of Christ, 214.

Law, the, 199, 200, 203, 214-216.

Life, 198.

Lord's Day, 186.

Lucius, the philosopher, 163.

Magi, 237-238.

Man, his creation, 165, 228, 250; cor-
ru]jtion of, 301.
origin of Homer's opinion of, 286.

Marcion, 171, 182.

Marcus Aurelius, the emperor, his
testimony of the Christians, 187.
Marriages, impure, 167.
Martyrdom of holy martyrs at Rome,

305-306.
Meats, choice of, why prescribed to

Israel, 204.
Menander, 171 ; his views of God,

292.
Millennium, 236-240.
Mithras, mysteries of, 234.
Monotheism, testimonies to: of Or-
pheus, 279 ; of the Sibyl, 280 ;
of Homer, 2S0, 2S2 ; of Pythag-
oras, 280; of Plato, 281,282, 283.
Moses predicts Christ's coming, 173.
God appears to, 184-185, 223-226.
foretells Christ's cross, 224.
his antiquity proved by Greek

writers, 277-278.
heathen oracles testify of, 278.
training and inspiration of, 278.
Plato indebted to, 182, 283, 284,

286.
Homer indebted to, 284.
Mosaic laws, figures of things which

pertain to Christ, 214-215, 216.
Mythology, heathen, its origin, 181.
Greek, the follies of, 272.

Names of God and Christ, 190, 262.

Necromancy, 168-169.

Noah, a figure of Christ, 268, 269.

Obedience, civil, 168.

Oracles, heathen, 169; testify of
Moses, 278.

Orpheus, his testimony to Mono-
theism, 279, 290.

Patience, 168,
Peripatetics, 195.

Philemon, testifies to a future judg-
ment, 291 ; shows how God is
appeased, 291.
Philosophers, 164-165, 177.
have not true knowledge, 288.
Greek, their opinions of God, 274,

275-
opmions as to resurrection, 296.
their indebtedness to Moses, 182,
278-2S0, 288-289.

Philosophy, 195.

Phylactery, 218.

Plato, 165, 169, 177, 183, 275, 276,
281; ambiguity of, 282; self-
contradictory, 282 ; his agree-
ment with Homer, 282-283; his
knowledge of God's eternity,
283; indebted to Moses, 182,
183, 284, 2S5, 286; to the proph-
ets, 283-284; his knowledge of
judgment, 284 ; his doctrine of
form, 285-286; of the heavenly
gift, 286-287 ; of the beginning
of time, 287 ; of the universe,
296.

Platonists, 195.

Polytheism, 181, 190, 192.

Prayers, 186, 257.

Prophecy, different modes of, 175.
certainly fulfilled, iSo.
concerning Christ, 173-175, 210-
216, 220, 221-225, 235-238, 240-
242.

JUSTIN MARTYR: INDEX OF SUBJECTS.

589

Prophets, Hebrew, 173; use the past

Salvation, 207, 216-217.

Trinity, the, 164, 185.

tense, 176-177; truth learned

Satan, 172; blasphemes, 300.

Truth, the, 166; known from the

from them, 198.

Saturn, 192.

prophets, 198, 289.

Psalms that speak of Christ, 176,

Scriptures, 198, 199, 232, 234-235,

misrepresented, 183, 184-185.

211, 212-213, 228, 235, 240, 241,

245; searched, 232.

its power, 272, 294.

248-252.

Semo, the inscription, 171, 187.

Types of Christ, 214-216, 255, 265-

Punishment, everlasting, 165, 166,

Septuagint, history of, 278-279.

266,268.

169, 172, 191, 300.

treatment of, by Jews, 234.

^•-■-^

Pythagoras, opinions of, 274-275,

Sibyl, the, 169, 280, 288-289.

Unity of God, 29<Pi293.

280-281.

Simon, the Samaritan, 171-172, 182,

Urbicus condemns the Christians to

Pythagorean, 195.

193- .
Sins, forgiven, 200.

death, 188.

Repentance, 167, 258.

Six, the number, 301-302.

Verissimus the philosopher, 163.

Responsibility, human, 177, 190.

Socrates, 191.

Vice and virtue, 192.

Resurrection, treatise of Justin on.

Sophocles, on unity of God, 290; on

294-299.

future judgment, 291.

Wicked, their punishment, 164-161;,

objections to, 294, 295 ; not impos-

Souls, 196-197.

166, 168.

sible, 295.

Spirit, Holy, 164, 167, 177, 243.

Wine, in the Eucharist, unchanged

arguments for; Christ has risen.

Stoics, the, 169, 190, 191, 192.

but not common, 185.

298.

Sunday, 185-186.

Wisdom, Christ the, 227-228.

Christ's, 178, 298.

Swearing, 168.

Word, the, is Christ, 164, 166, 170,

Righteousness, 201, 208, 209, 217,

178, 190, 191, 192-193, 263, 272.

245-246.

Teachers, Christian, their antiquity.

World preserved for sake of Chris-

Rusticus, the prefect, examines Chris-

inspiration, and harmony, 268-

tians, 190.

tians, 305-306.

269.

Worship, weekly, of Christians, 185-

Teaching of Christ, 164, 167, 168.

186.

Sabbath, why instituted, 204, 207,

Thales, his views as to God, 274.

who is worthy, 232.

301-302.

Theogony, Greek, exposed, 271.

heathen, 171.

Sacraments, the, 185.

Titus, the emperor, 163.

Sacrifices, why instituted, 205.

Traditional opinions, 163.

Xenophon, 192.

JUSTIN MARTYR.

INDEX OF TEXTS.

PAGE

PAC»

PACK

Gen. i. I . . .

. . 285

Ex. XXV. 9 . . . S85, 286

Ps. xix. 4 . . .

, . 215

i. 26 . .

• ^97

XXV. 40 ... . 286

xix. 5 . . .

181, 233

i. 26, 28 .
ii-3- • •

. 228

xxviii. 33 ... 215
xxxii. 6 . . . . 204

xxii.

. 248-252
. . 175

. 204

xxii. 7, 18 .

ii. 7 . . .

286, 297

Lev. xiv. 49-53. . . 301

xxii. 16 . .

• 174

iii. 15 . .

. 250

xxvi. 40, 41 . . 202

xxii. 16-18 .

• • 247

iii. 19 . .

. 286

Num. xi. 17 . . . . 220

xxiv. . . .

. . 213

iii. 22 . . .

228, 264

xi. 23 . . . . 263

xxiv. 7 .180,

241, 263

vii. 16 . .

• 263

xiii. 16 . . . 236

xxxii. 2 . .

. . 270

viii. 10, 12

. 204

XV. 38. . . . 218

xlv. . . .

• • 213

ix. 24-27 .

. 269

xxi. 8 . . . . 183

xlv. 6, 7 . .

. . 224

xi. 5 . .

• 263

xxiv. 17 . . . 252

xlv. 6-1 1

. 229

XI. 6 . .

. 250

xxvii. 18 . . . 220

xlv. 7 . . .

. 242

XV. 6 . . .

• 245

Deut. iv. 19 . . .222, 260

xlvii. 5-9 .

. • 213

xviii. I, 2 .

• 223
. 263

vi. 6 . . . . 2i8
X. 16 f. . . . 202

206

xviii. 2 . .

Ixviii. 18

. . 243

xviii. 10 .

• 223

xxi. 23 . . . 247

Ixviii. 19. .

. . 214

xviii. 13 f.

• 263

xxvii. 26 . . . 247

Ixxii. . . .

. . 211

xviii. 13, 14

. 224

XXX. 15, 19 . . 177

Ixxii. 1, etc.

• • 230

xviii. 16, 17

224, 263

xxxi. 2 f. . . . 263

Ixxii. 17 . .

. . 260

xviii. 20-23, ;

53 • 224

xxxi. 16-18 . . 236

Ixxxii. . .

. . 262

xviii. 22 .

. 263

xxxii. 6, 20 . . 204

xc. 4 . . .

. . 240

xix. I, 10 .

. 224

xxxii. 7 ff . . . 265

xcvi. I, etc..

176, 235

xix. 16-25

• 225

xxxii. 15 . . . 2S4

xcvi. 5 . 222,

238, 296

xix. 23 . .

. 224

xxxii. 16-23 . 258

xcviii. . .

. 213

xix. 24 . .

• 263

xxxii. 20 . . . 261

xcix. . . .

. 213

xix. 27, 28

. 223

xxxii. 22 . . 182, 183

xcix. 1-7

. 229

xxi. 9-12 .

• 223

xxxii. 43 . . . 264

210, 240

xxii. . .

. 226

xxxiii. 13-17 . 245

ex. I . . 178,

224, 263

xxvi. 4 . .

• 259

xxxiv. 9 . . . 220

ex. 3 . . .

• 237

xxviii. 10-19

. 226

Josh. i. 13-15 ... 227

ex. 3, 4 • •

. . 229

xxviii. 14 .

• 259

v. 2 206

ex. 4 . , .

. 258

xxxi. 10-13 •

. 226

V. 13, ad fin. . 228

cxv. 5. . .

. 296

xxxii. 22-30

. 226

vi. I, 2 ... 228

exv. 16 . .

. . 286

xxxii. 24, 30

. 263

I Sam. v 266

cxviii. 24

. . 249

XXXV. 6-10

. 226

vi. 14 . . . 266

exxviii. 3

. . 254

XXXV. 7

. 227

xxviii. 12, 13 . 252

cxlviii. I, 2 .

. . 242

xlix. 5, 8, 9,

10,

2 Sam. vii. 14 f. . . 258
I Kings xix. 11, 12 . 286

Prov. viii. 21 ff.

. . 228

11, 18, 24

. 221

viii. 22 ff.

. 264

xlix. 8-12 .

. . 221

xix. 14, 18 . 214

viii. 27 .

• 237

xlix. lo. 173

, 181,259

Job i. 6 238

Isa. i. 3 . . .

. 184

xlix. 24

. 242

Ps. i. 2 176

>• 3. 14

• • '75

Ex. ii. 23 . . .

. . 226

i- 3 242

i. 7 .

. . 178

iii. 2-4

. . 227

ii. 7 . 244, 251, 261 f.

i.9 .

181, 269

iii. 6 .

. . 184

iii. 4, 5 .... 247

i. 16, etc

• • 177

iii. 16

, . 226

iii- S 175

i. 16-20

. . 183

vi. 2 ff.

• • '^^

v'i!:.3 256

i. 23 .

. . 240

vi. 29

• • 263

xviii. 43 ... . 208

1. 27 .

. . 244

xii. 19

. . 200

xix 209

ii. 3 .

. . 17s

XV. 27

. . 242

xix. 1-6 .... 230

ii. 5 f.

• • "f7

xxiii. 20, 21

• • 236

xix. 2, etc. . . . 176

lii. 9 ff. .

203, 268

590

PAGE

Isa. iii. 9-15. .

. . 266

iii. 16 . .

. 208

v. 18, 20 .

• 203

V. 18-25 •

. 266

V. 20 . . .

• 179

v. 21 . . .

. 214

vi. 8 . . .

. 2^6

vi. 10 . .

200

vii. 10-17 .

216, 231

vn. 14 . .

• 174

vui. 4 . .

216, 231

ix. 6 . . .

174. 236

xi. I ff. . .

174. 243

XIV. I . .

260, 261

xviii. 6 . .

• 175

xix. 24 f. .

. 261

xxvi. 2, 3 .

. 206

xxvii. I . .

• 255

XXIX. 13. .

219, 269

XXIX. 13, 14

• 238

xxix. 14 . .

210, 261

XXX. 1-5

. 238

xxxiii. 13-19

• 234

XXXV. 1-7 .

• 233

XXXV. 5 . .

• 295

XXXV. 6 . .

• 179

xxxix. 8 .

220

xl. 1-17 . .

. 220

xlii. 1-4. .

261, 267

xlii. 5-13 .

. 231

xlii. 6, 16 .

. 260

xlii. 6, 7

. 207

xlii. 8 . . .

• 230

xlii. 19 f. .

. 261

xliii. 10 . .

. 260

xliii. 15 . .

. 267

xliv. .

. 183

xliv. 6 . .

. 281

xliv. 9-20 .

. 165

xlv. 24 . . .

. 180

xlix. 6, 8 . .

. 260

1.4 .. .

. 250

1. 6 . . .

. 175

li. 4. s • •

. 200

^'y.-'^-- '

• 203

In. 10 ff. .

. 201

lii. 13-15 .

• 179

lii. 15 . .

. 258

liii. 1-8 . .

• 179

liii. I, 2 . 215,

256, 258

liii. 7 . . . .

254, 356

JUSTIN MARTYR: INDEX OF TEXTS.

591

PAGE

Isa. liii. 8. . 216,229,258
liii. 8-12 . . . 180
liii. 9.
liv. I .
liv. 9.

Iv. 3 ff .
Ivii. I
Ivii. 1-4
Iviii. 1-12
Iviii. 2 .
Iviii. 13, 14 .
Ixii. 10, to end
!xii. 12 .
Ixiii. 1-6
Ixiii. 15, to
Ixiii. 17 .
Ixiv. . .
Ixiv. 10-12
Ixiv. II .
Ixv. I . .
Ixv. 1-3.

end

• 247
. 180
. 268
200, 202

179. 254
203
202

174
207
207

259

207

207
180
207
178
180
259
179, 206

Ixv. 2. . 174, 175, 247,

256
Ixv. 8 f. 9-12 . . 267
Ixv. 17, to end • 239
Ixvi. I . . .175, 206
Ixvi. 5-1 1 . . . 242
Ixvi. 21 ... . 257
Ixvi. 24 . 180, 217, 264,

269

Jer. ii. 13 . .
ii. 19. .
iv. 3 . .
vii. 21 f.
vii. 24, 26
ix. 25 f.
ix. 26
X. 3 .
xi. 8 .
xi. 19
xvii. 23
xxxi. 15

256, 269

. 208

• 205

. 200

, 208

. 181

. i6s

. 200

• 234
. 200
. 238

Jer. xxxi. 27 . .
xxxi. 31, 32
Lam. iv. 20 . .
Ezek. iii. 17-19

xi. 22 . .

xiv. 18, 20

xiv. 20

xvi. 3 . .

xviii. 20 .

XX. 12 . .

XX. 19-26

xxxiii. 11-20

XXXV i. 12

xxxvii. 7, 8

xliv. 3
Dan. vii. 9-28
vii. 13 .
Hos. i., ii.

X. 6. .
Joel ii. 28 f. .
Amos V. 18, to end

vi. 1-7
Jon. iv. 10 f.
Mic. iv. I ff. .
.V. 2 . .
Zech. ii. 8

ii. 10-13

ii. I I .

iii. I .

iii. I, 2

iii. 8 .

vi. 12 .

ix. 9 .

xii. 3-14

xii. 12 .

xiii. 7 .

Mai. i. 10, etc.

i. 10-12

iv. 5. .

Matt. i. 21 .

iii. II, 12

iii. 17 . .

PAGE

. 261

. 200

. 181

. 240

. 286

. 269

. 217

• 237
. 269
. 204
. 205
. 219
. 261
. 180
. 258
. 210
. 180
. 204
. 251
. 243
. 205
. 205

• 253

174, 237
. 268
. 256

• 238
. 256

• 249
252, 260

175, 222
. 180
. 260
. 222
. 208

215, 257

. 219

• 174
. 219
. 251

Matt, iv 9, 10 . .
V. 20 . .
V. 28, 29 32

V- 34, 37 •
V. 44, 45, 46
vi. I . .
vi. 16, 22, 41
vi. 19, 20
vi. 21, 25, 26,
vii. 15 . .
vii. 15, 16, i<
vii. 21 .
vii. 22 .
viii. 1 1 . 236,
ix. 13 .
X. 28 .
xi. 12-15
xi. 27 .
xii. 38 f.
xiii. 3 .
xiii. 42
XV. 22-28
xvi. 21
xvi. 26
xvii. 12
xix. 6, 17
xix. 12
xix. 26
xix. 28
xxi. 13

xxii. 17, 19-21
xxii. 37
xxiii. .
xxiii. 15
xxiii. 23, 24, 27,
xxiv. II
XXV. 41
xxvi. 27
xxvi. 39
xxvii. 39
Mark ii. 17 .
xii. 25.

PAGE
251, 262
• 252
. 167
. 168
167, 168
. 168
. 168
. 167

33, 168
. 212
. 168
. 168
• 236

259, 269
. 167
. 169
. 221

184, 249
252

262
168
269
249
167
220
168
167
169

255
203

168
246
203
260

255
212

236
185
248

175
297
294

Mark xii. 30
Luke i. 32 .

i- 35, 38
i.78 .
vi. 28, 30,
vi. 29, 36

vi-3S

IX. 22

x. 16

X. 19
xi. .

xii. 48
xiii. 26
xviii. 18 f
XX. 34, 35
XX. 35 f.
xxii. 19
xxii. 42, 44
xxiii. 46
xxiv. 32
John iii. 5

iii. 14 .

X-.. 33-35
xii. 40 .

xii. 47, 48
Acts i. 9 . .
xvii. II .
Rom. i. 28 .

iii. 10 ff.

X. 21 .

XV. 15, 16;

1 Cor. X. 4 .

X. 20 .

xi. 19.

Gal. iii. 13 .

iv. 12 .

2 Thess. ii. 3

ii. 6, 7
Heb. iv. . .

1 Pet. ii. 9 .

2 Pet. iii. 8 .
Rev. XX. 4, 5 .

PAGE
168
174
249
249
167
168
247

237
184
236

168
249
29s

240

185
251
252
298

183
245

222
200
219
298
224
260
208
247

257
200
164
212

247

272

253
178

8
257
240
240

IREN^US.

INDEX OF SUBJECTS.

Aaron and Miriam, their sin against
Moses, and its punishment, 573.

Abel and Cain, the offerings of, 485.

Abominations, the, practised by the
Valentinians, 324, etc.

Abraham, saw the day of Christ, 467,
469, etc. ; vain attempt of Mar-
cion to exclude him from Christ's
salvation, 470, etc. ; had faith
identical with ours, 4^2 ; both
covenants prefigured in, 495, 496 ;
waited for the promises of God,

Abraxas, Basilides' doctrine of, 350.

Acceptable year of the Lord, the, 390.

Achamoth, an account of, 320 ; origin
of the visible world from, 321,
etc. ; shall at last enter the Ple-
roma, 325; asserted to be re-
ferred to in Scripture, 326-328.

Adam and Eve, the story of, accord-
ing to the Ophites, 356.

Adam, the first, made a partaker of
salvation, 455 ; his repentance
signified by the girdle which he
made, 457 ; why driven out of
Paradise, 457 ; in Paradise, 531 ;
sinned on the sixth day of crea-
tion, 551 ; death of, 552.
analogy between the first and the
second, 454.

<Eon, the twelfth, the sufferings of,
not to be deduced from Scrip-
ture, 387; nor typified by the
woman with the issue of blood,
392-

iEons, the thirty, of Valentinus, 316,
etc.; English equivalents of the
Greek names of, 316, note; how
the thirty are said to be indicated
in Scripture, 319 ; the production
of, 373. etc., 379, etc.; further
inquiry into and refutation of the
speculations respecting, 380, 381 ;
the theory of, further exposed,
382, 383, etc. ; the twelve apos-
tles not types of the twelve, 389 ;
the thirty, not typified by the
baptism of Jesus in His thirtieth
year, 390.

Agape, 396.

A/a)v, meaning of the term, 316.

Aletheia, the iEon so called, 317 ;
how her passion is said to be
indicated in Scripture, 319; of
Ptolemy, 333; revealed by Tet-
rad, 337, etc.
the numerical value of, does not
square with Valentinianism, 396.

Anaxagoras, 376.

Anaximander, 376.

Angels, the world not made by, 361 ;
could not be ignorant of the
Supreme God, 365.
of the devil, 524, etc.

Animal men, the, of the Valentinians,

. 323. 327-

Animals, clean and unclean, 534.

Anthropos and Ecclesia, the JEons
so named, 317, 333, 355.

Antichrist, the fraud, pride, and
tyranny of the kingdom of, 553,
554 ; concentrates in himself the
apostasy, 557 ; the number of the
name of, 558.

Antiphanes, the theogony of, 376.

Apator, 322.

Apocryphal Scriptures, the, of the
Marcosians, 394, 395.

Apostles, the twelve, not types of the
twelve iEons, 389.
the, did not begin to preach till
endued with the Holy Spirit,
414; preached one God, 414;
the doctrine of, 429-436; the
labours of, lessened by their
predecessors, 494, 495.

Aquila and Theodotion, their inter-
pretation of Isa. vii. 14 referred
to, 451.

Ark of the covenant, 394, 570.

Autogenes, 353.

Axe, the, made to float by means of
wood, 572.
the, laid at the root, 573.

Balaam, 571; forbidden to curse
Israel, 572; his ass a type, 572;
slain, 572.

Baptism of Jesus in His thirtieth year
not a type of the thirty ^Eons,

39°- ■
Barbeliotes or Borborians, the, 353.
Basilides, the doctrines of, 348, etc. ;

absurd notion of, as to the death
of Jesus, 349 ; this notion of, re-
futed, 412.

Beast, the, 557, 558, etc.

Bel and the dragon, 467.

Bishops, a succession of, in various
churches, 415, etc.; first, of
Rome, 416.

Blandina, the martyr, 570.

Blood, the, of Christ, redeems, 527,
528.
the Christians accused of eating,
how the calumny originated, 570.

Bodies, the, of men, temples of the
Holy Ghost, 532 ; from the earth,

544-
Body and soul, the views of heretics

respecting the future destiny of,

refuted, 402.
Bread and wine in the Eucharist, 528.
Breath of life, the, 537.
Bythus, 316, 2,1,1>\ absurdity of, 362,

Cain, 456; and Abel, the respective
offerings of, 485.

Cainites, the doctrines of the, 358.

Carnal and spiritual, 536, 537.

Carpocrates, the doctrines of, 350;
the followers of, practised magic
and incantations, 350; immo-
rality of the system of, 350, 351 ;
his views of the devil, 351 ; his
followers branded with external
marks, and have images of Jesus,
etc., 351.

Centurion, the, of the Gospels, as-
serted by the Valentinians to be
the Demiurge, 326.

Cerdo, the doctrines of, 352.

Cerinthus, the doctrines of, 351, 352.

Christ, Valentinus's views of, 319,
323- 325, 332, 334; the origin of,
according to the Ophites, 354;
the descent of, upon Jesus, ac-
cording to the Ophites, 357 ; the
apostles of, their preaching, 417 ;
and Jesus, the same, the only-
begotten Son of God, 440-444;
not, but the Holy Spirit, de-
scended upon Jesus, 444 ; and
Jesus of Nazareth proved from

S93

594

IREN^US: INDEX OF SUBJECTS.

the writings of Paul to be one
and the same, 445, etc. ; did not
flee away from Jesus at the
cross, 446 ; did not suffer in ap-
pearance merely, 446; assumed
actual flesh, conceived and born
of the Virgin, 454, etc. ; the
advent of, foretold, 473; the ad-
vent of, foreknown and desired
by righteous men, 474 ; did not
abolish the law, 475; is the end
of the law, 476 ; did not abrogate
the natural precepts of the law,
but removed the bondage, 477 ;
came for the sake of men of all
ages, 485, etc. ; is the treasure
hid in the field, 496; descended
into regions beneath the earth,
499; foreseen and foretold by
the prophets, 509; the prophets
referred all their predictions to,
^^ 511, etc.; alone able to redeem
-us, 526, etc. ; took flesh, not
seemingly, but really, 527 ; con-
ferred on our flesh the capacity
of salvation, 527, 528; his res-
urrection a proof of ours, 532,
etc. ; the dead raised by, a proof
of the resurrection, 539; fitting
that He should take human na-
ture, and be tempted by the
devil, 548, etc.; His victory over

^_SSatan, 549; temptation of, 549,
etc.; Ills kingdom eternal, 554,
555; the resurrection of, 560;
now prefigured, 571; testimony
of the sacred books to, 576, 577.

Christians, calumnies against the, 570.

Church, the, her gifts, 409; performs
nothing by incantations or curi-
ous arts, 409; of Rome, founded
by Peter and Paul, 415; the
catholic, the depository of truth,
416, etc.

Clean and unclean, 534.

Colorbasus, the doctrines of, 333.

Commandment, the first and greatest,
476.

Communion with God, 556.

Cosmocrator, the, 323.

Covenant, the new, 512.

Covenants, one author and one end
to both, 472, etc.; the oneness
of both proved by Jesus' reproof
of customs repugnant to the for-
mer, 475.

Created things, made after the image
of invisible things, according to
the Marcosians, 342, etc.
not images of ilions within the
Pleroma, 366-368 ; not a shadow
of the Pleroma, 368, 369.

Creation, the, of all things out of
nothing by God, 369, 370.

Creator, but one, of the world, 369.
the, made all things, spiritual and
material, 405, 406; is the Word
of God, 546.
the, could not be ignorant of the
Supreme God, 365.

Day, the, does not square with the
theory of Valentinus, 395.

Day of retribution, the, 390.

Dead, the, raised by Christ, a proof
of the resurrection, 539.

Death, the, and life, 537.

Decalogue, the, at first inscribed on
the hearts of men, 479; not can-
celled by Christ, 481, 482.

Demiurge, the, the formation of, ac-
cording to Valentinus, 322 ; the
creator of all things outside the
Pleroma, 322 ; ignorant of what
he created, 322 ; ignorant of the
offspring of his mother Acha-
moth, 323 ; passes into the
intermediate habitation, 325; in-
structed by the Saviour, 326; is
the centurion of the Gospels,
326; views of the heretics re-
specting, exposed and confuted,
385, etc. ; declared by the heretics
to be animal, 403 ; if animal,
how could he make things spir-
itual ? 405, 406.

Devil, views of the Carpocratians

respecting, 350.

practised in falsehoods, he tempted

man, 551 ; his lie in regard to

the government of the world,

552, 553-
the sons of the, 525.
Deuteronomy, 571.
Diatheses, the, of Ptolemy, 333.
Disciples, the true spiritual, 506, etc.
Discriminating faculty, the, in man,

522.
Disobedient, the, are the angels of

the devil, 524.
Duodecad, the, of Valentinus, how

said to be indicated in Scripture,

319-
Dyad, the, of Valentmus, 332,

Earthly things, types of heavenly,
486.

Ebionites, the, 351, 352; refutation
of, who disparaged the writings
of Paul, 439, etc. ; strictures on,

527-
Ecclesia, the, of the Valentinians,

323; of Ptolemy, 333.

Egyptians, the Israelites commanded
to spoil the goods of, an exposi-
tion and vindication, 502-504.

Elements, the twenty-four, of Marcus,
329, etc.

Elijah, 530.

Klisha, 545.

Elucidation, by the American editor,
end of book iii., 460, 461.

Emanations, the, of Valentinus and
others, an account of, 316-328,
332, 333. etc., 339, etc.; ridicule
poured on, 332, 333.

Encratites, the, 353.

Enmity, the, put between Eve and
the serpent, 457.

Ennoae, 316, 333, etc., 353, 354.

Enoch, the translation of, 530.

Enthymesis, the, of Sophia or Acha-
moth, 318, 322 ; the absurdity of,
383, etc. ; the treachery of Judas
not a type of, 387, 388.

Error, how often set off, 315. /

Elucharist, the, 485, 527, 528. ^

Evanthas, 559.

Eve and the Virgin Mary compared,
547. etc.

Eve, the story of, according to the
Ophites, 356.

Faith, the unity of the, in the uni-
versal Church, 330.

Faith of Abraham, the, the same as
ours, 332.

Father, the, the world made by,
through the Word, 361.
the, how no one knows, but the
Son, 467 ; reveals the Son, 468.

Fear produces (according to Valen-
tinus) animal substances, 323.

Five, the number, the frequent use
of, in Scripture, 394, 395.

Flesh, the, as nourished by the body
of the Lord, incorruptible, 485 ;
made capable of salvation, 527,
528; quickened, 537, etc. ; saved
by the Word taking flesh, 541 ;
the saints having suffered in,
shall receive their rewards in,
561, 562, etc.
and blood, 534, 535.
the works of the, 536, etc.

Florinus, 568.

Free-will, man endowed with, 518,
519.

Fruit of the belly and of the loins,
453-

Gentiles, the conversion of, more
difficult than that of the Jews,

495-
Gideon, a type, 445, 571.

Gifts, the, of the Holy Spirit, 533.

Gnostics, the hypocrisy and pride of,

439-
God, but one, proved against Mar-
cion and others, 359, 360; the
world made by, 361,362; created
all things out of nothing, 369,
370; not to be sought after by
means of syllables and letters,
396, etc. ; many things, the knowl-
edge of which must be left in His
hands, 399, 400 ; alone knows all
things, 400; all things made by,
405; different names of, in the
Hebrew Scriptures, 412, 413;
one, proclaimed by Christ and
the apostles, 417; the Holy
Ghost throughout the Old Testa
ment mentions but one, 418; ob-
jection to the doctrine of one,
deduced from 2 Cor. iv. 5, an
swered, 420 ; objection from
Matt. vi. 24 answered, 421 ;
proved to be one and the same,
the Creator, from the Gospel
of Matthew, 422 ; from Mark
and Luke, 423 ; from John, 426,
428, etc.; showed Himself to b«
merciful and mighty to save
after the fall of man, 449, etc.,
His providential rule over th»
world, 459; just to punish anc
good to save, 459 ; but one, wh«»
is the Father, 463; the unity or
proved from Moses, the prophet.s
and Christ, 463, 464; immutabl*
and eternal, 465 ; the destructioi.
of Jerusalem derogates nothing
from His majesty, 465 ; but one
announced by the law and th«
prophets, whom Christ confesses
as His Father, 466, etc.; ha?
placed man under law for manV
own benefit, 478, etc.; nseds

IREN^US: INDEX OF SUBJECTS.

595

nothing from man, 482, 483 ;
fornned all things by the Word
and Spirit, 487-489; declared by
the Son, 489 ; seen by men, yet
invisible, 490; not the author of
sin, 502 ; the author of both
testaments, 505 ; attributes of,
521 ; the misery of departure
from, 523 ; one and the same,
inflicts punishments and bestows
rewards, 523, etc.; His power
and glory will shine forth in the
resurrection, 529, etc.; those
deceived who feign another, 530,
etc. ; the image of, in which man
was made, 544; unity of, re-af-
firmed, 544; pardons our sins,
544, 545, etc.; and the Word,
formed all things by their own
power, 546, etc. ; declared by the
law and manifested in Christ,
550, etc.; communion with, 556;
His infinitude, 569; always true
and faithful, 572.

God of this world, the, 420.

Gods, the so-called, in the Old Testa-
ment, 419.

Good works not necessary for Valen-
tinian heretics, 324.

Gospels, the four, there can be
neither more nor fewer, 428;
symbolized by the four living
creatures, 428 ; respective char-
acteristics of, 428, 429; those
who destroy the form of, vain
and unlearned, 429.

Government, civil, of God, and to be
obeyed, 552, etc.

Grain of mustard seed, the, 573.

Greater and less, application of the

phrase, 472, 473-
Grief, evil spirits said by Valentinus
to derive their origin from, 323.

Heaven, the, of Valentinus, 322.

Heavens, the new, different abodes
in, 566, 567.

Helena and Simon Magus, 348.

Henotes, 332.

Heresies, of recent origin, 416, 417.

Heretics, the, resort to Scripture to
support their opinions, 319, 343,
344; modes of initiation prac-
tised by, 346-349 ; deviation of,
from the truth, 347, etc. ; their
perverse interpretations of Scrip-
ture, 369; have fallen into an
abyss of error, 370, etc. ; the
first order of productions main-
tained by (viz., ^ons), indefen-
sible, 373, etc. ; borrow their
systems from the heathen, 376-
379; miracles claimed to be
wrought by, 407, etc. ; blasphe-
mous doctrines of, further ex-
posed, 408, etc. ; follow neither
Scripture nor tradition, 415;
refutation of, from the orderly
succession of bishops in the
churches, 415; tossed about by
every wind of doctrine, 418, 419;
unlearned, ignorant, and divided
in opinion, 547 ; to be avoided,
547. etc.

Holy Spirit, the, descended on Jesus

at His baptism, not Christ nor
the Saviour, 444.

Holy Spirit, gifts of the, 533.

Homer, laid under contribution by
the Valentinians, curious in-
stances of, 330.

Hope, 399, 476.

Horos and Stauros, 318, 319.

laldabaoth, 355.

I AM THAT I AM, 419.

lao, 321.

Ignorance, human, of divine things,

399-402.
Image of God, the, in which man

was created, 544.
Immorality, the, of the Valentinian

heretics, 324.
Initiation, modes of, practised by the

heretics, 346.
Intermediate state, the, 560.
Isaac, the history of, symbolical, 492,

493 ; the blessing of, 562.
Isaiah, his prophecy respecting the

virgin conceiving, vindicated

against Theodotion, Aquila, and

the Ebionites, 451, etc.

Jacob, the actions of, typical, 493.

Jerusalem, the destruction of, dero-
gates nothing from the majesty
of God, 465, etc.

Jesus, the significance of the letters
of the name, 339-393.
how certain ^ons are said to be
indicated by the name of, 319;
meaning of the letters of the
name of, 339 ; the generation of,
according to Marcus, 339, 340 ;
according to Basilides, was not
crucified, but Simon of Cyrene
in His stead, 349; descent of
the Christ upon, according to
the Ophites, 357 ; His baptism
when thirty years old, not a type
of the thirty ^ons, 390 ; passed
through every stage of life, to
sanctify all, 391 ; the ministry of,
extended over ten years, 392 ;
lived at least till near fifty yelars
old, 392 ; His teaching, 408 ; the
baptism of, 423 ; the same with
Christ, the only-begotten Son of
God, perfect God and perfect
man, 440 ; with Him nothing
incomplete — His time, 443 ;
neither Christ nor Saviour, but
the Holy Spirit descended upon
Him at His baptism, 444, etc. ;
and Christ, proved from the
writings of Paul to be one and
the same, 445, etc. ; not a mere
man, but very God, 448 ; became
man so as to be capable of being
tempted and crucified, 449 ; His
birth foretold by Isaiah, 452 ;
His reply to the Sadducees, 466,
467. [See Christ.]

John, and Cerinthus, a curious story
relating to, 416.

Joshua, 571.

Judas not an emblem of the twelfth
^on, 388.

Judgment, the future, by Jesus Christ,

523. 556, etc.
Justin quoted against Marcion, 468.

Keltae, the, 316.

Kingdom, the, of Christ, eternal, 556.
the earthly, of the saints after
their resurrection, 563, 564 ; the
prophecies respecting, not alle-
gorical, 564, 565, etc.

Knee, bending the, a symbol of the \,^
resurrection, 569.

Knowledge, puffs up, 397 ; perfect,
not attainable in this life, 399-
402.
the true, 508, 574.

Lateinos, 559.

Law, the old and the new, has but
one author, 472, etc. ; Christ did
not abrogate the natural pre-
cepts of, but removed the bond-
age of, 477, etc. ; man was placed
under, for his own benefit, 478 ;
originally inscribed on the hearts
of men, but afterwards, as the
Mosaic, made by God to bridle
the desires of the Jews, 479-480'
perfect righteousness not ob-
tained by, 480-482.

Letters and syllables, the absurd
theories of Marcion respecting,
339-341; absurdity of arguments
derived from, 393 ; God not to
be sought after by means of, 396,
etc.

Levitical dispensation, the, not ap-
pointed by God for His own
sake, 482, etc.

Life and death, 537, etc.

Linus, bishop of Rome, 416.

Living creatures, the symbolic im-
port of the four, 428.

Logos, the ^on so-called, and Sige,
372; absurdity of the Valen-
tinian account of the generation
of, 381, etc., 401.

Lord, the, is one God, the Father,
463 ; testimony of Moses to, 463,
etc.

Lot and his daughters, the typical
import of the story of, 504, 505 ;
the wife of, turned into a pillar
of salt, 504.

Luke, and Paul, 437 ; refutation of
the Ebionites who tried to dis-
parage the authority of Paul
from the writings of, 439.

Magic, our Lord's miracles not per-
formed by, 409.
Magical practices, the, of Marcus,

334- . .. u

Man, the first, accordmg to the

Ophites, 354.

God's mercy to, after the fall, 449 ;
the object of God's long-suffer-
ing, 450; needs a greater than
man to save, 450, 451 ; why not
at first made perfect, 521, etc. ;
endowed with the faculty of dis-
tinguishing good and evil, 522 ;
the whole nature of, has salva-
tion conferred on it, 531, etc.;
unfruitful, without the Holy
Spirit, 536, etc.; all things cre-
ated for the service of, 558 ;
every, either empty or full, 572.

the threefold kind, feigned by the
heretics, 323 ; the respective des^

596

IREN^US: INDEX OF SUBJECTS.

tinations of the threefold kind

of, 325' 326.

Mansions, the many, 567.

Marcion, the doctrines of, 352 ; mu-
tilates the Gospels, 352 ; vain
attempt of, to exclude Abraham
from Christ's salvation, 470, etc.

Marcionites, the, refuted, in relation
to prophecy, 511, etc.

Marcosians, the, absurd interpreta-
tions of, 341, 342; absurd theo-
ries of, respecting things created,
342, 343; appeal of, to Moses,
343,344; cite Scripture to prove
that the F'ather was unknown
before the coming of Christ, 344 ;
the apocryphal Scriptures of,
3^,4; pervert the Gospels, 345;
views of, respecting redemption,
345-347 ; departure of, from the
truth, 347.

Marcus, the deceitful arts and nefa-
rious practices of, 334 ; pretends
to confer the gift of prophecy,
334 ; corrupts women, 334 ; hy-
pothesis of, respecting letters
and syllables, 336-338 ; pre-
tended revelations of Sige to,

339. 340.

Mary, would hasten on Jesus, but is
checked by Him, 443; and Eve,
compared, 547.

Matter, 573.

Men possessed of free-will, 518; not
true that some are by nature
good, and some bad, 519.
spiritual, 506, etc. ; 533-536, etc.
the three kinds of, feigned by the
heretics, 323, 324.

Menander, successor to Simon Ma-
gus, 348.

Mercy, not to be exaggerated at the
expense of justice, 501.

Metropator, 322.

Miracles claimed to be performed
by heretics, 407, 408 ; performed
by Christ and His disciples, 409.

Moral faculty, the, in man, 522.

Monogenes, the, of Valentinus, 318;
of Ptolemy, 333.

Monotes, 332.

Months, the, do not fall in with the
Valentinian theories of ^ons,

394-
Moses, 573 ; Aaron and Miriam sin

against, 573.
Mother, the, of the Valentinian

heresy, 386.

Naaman, cleansed of his leprosy, 574.
Names of God, different, in the

Hebrew Scriptures, 413.
of our Lord, 393, 394.
New covenant, the, 512.
Nicolaitanes, the, 351.
Nous, or Monogenes, 317, 333, 355.
Number of the beast, the, 55S, 559.
Numbers and letters, the folly of

deriving arguments from, 393-

396-

Oblation, the new, instituted by

Christ, 535.
Oblations and sacrifices, 484, etc.

Ogdoad, the first, of Valentinus, 316,
322 ; John asserted to have set
forth, 328.

Old Testament, the, everywhere
mentions and predicts the advent
of Christ, 473.

Olive, the wild, the symbolical sig-
nificance of, 536, etc.

Ophites, the, 354.

Papias, quoted, 563.
Parables, 517, 518.
the proper mode of interpreting,

398.

Paschal solemnities, differences in
the observance of, 568.

Passion of the twelfth JEon, how
said to be indicated in Scripture,
323; not to be proved from
Scripture, 387, 388.

Passions, animal, produce, accord-
ing to Valentinus, material sub-
stances, 323.

Pastors, the, to whom the apostles
committed the churches, to be
heard, 547, etc.

Patriarchs and prophets foretold the
advent of Christ, 494.

Paul, caught up into the third
heavens, 405 ; and Peter, found-
ers of the Church of Rome, 415;
sometimes uses, words not in
their grammatical sequence, 420;
knew no mysteries unrevealed to
the other apostles, 437 ; refuta-
tion of the Ebionites who dispar-
aged the writings of, 439, etc.

Perfect, why man was not made,
521.

Persecution foretold, 509.

Pharaoh's heart hardened, how, 502.

Plato, quoted, 459.

Pleroma, the, of Valentinus, 316,
320; shown to be absurd, 362,
379, 380. , . , ,

Polycarp, conversed with the apos-
tles, 416; his reply to Marcion,
416; the epistle of, 416; Ire-
naeus' testimony respecting, 416.

Predictions of the prophets, the, 507,
508, etc.; all uttered under the
same inspiration, 513.

Presbyters, the, ought to be obeyed,
497 ; false, 497 ; faithful, 497,
498.

Proarche, the, of Valentinus, 333.

Production, the first order of, main-
tained by heretics proved to be
indefensible, 373, etc. ; and ab-
surd 379, 383.

Prophets, the, refutation of the
notion that they uttered their
predictions under the inspiration
of different gods, 412, 413, 513;
their predictions, 507, etc. ; re-
ferred all their predictions to
Christ, 509, etc.; sent by the
same Father who sent the Son,
514, etc.

Propator, the, of Valentinus, 316; of
Ptolemy, 333.

Protarchontes, 353.

Providence of God, the world ruled
by, 459.

Prunicus, 354, 356.

Ptolemy the heresiarch, the doctrines
of, 333, etc.

Ptolemy, the son of Lagus, procures
a translation of the Jewish Scrip-
tures to be made, 452.

Pythagoras, the heretics borrow from,
377-

Redemption, the views of, enter-
tained by heretics, 345, etc.

Resurrection, the, of the dead, as-
serted by Jesus against the Sad-
ducees, 466 ; of the flesh asserted,
529, etc. ; of the body, 530, etc. ;
various proofs of, from the Old
Testament, 530, etc. ; proved by
the resurrection of Christ, 532,
etc., 539, etc. ; proofs of, from
Isaiah and Ezekiel, 542 ; an ac-
tual, 565, etc. ; illustrated, 570.

Retribution, the day of, 390.

Ridicule, poured upon the emana-
tions and nomenclature of Val-
entinus, 332, 333, etc.

Righteous, the, and the wicked, 553.

Righteousness, perfect, not conferred
by the law, 480.

Rod, the, of Moses, 453.

Roman Empire, the dissolution of
the, predicted, 534.

Rome, the Church of, founded and
organized by Peter and Paul,
415; the first bishops of, 416.

Sabaoth, 412 and note. ,

Sabbath-day, the law did not pro-
hibit the hungry eating food
ready to hand on the, 471. /

Sacrifices, not required by God for ^
their own sake, 482, 483 ; further
remarks on, 4S4.

Sadducees, the reply of Jesus to the
question asked by the, 466, 467.

Samson, and the boy who guided
him, types, 572 ; further refer-
ence to, 575.

Satan, 549; blasphemes God, 555.

Saturninus, the doctrines of, 348.

Saviour, the, asserted by the Valen-
tinians to be derived from all the
.^ons, 321, 323; various opin-
ions of, among the heretics, 333.

Scriptures, the, appealed to by the
heretics, 319; how perverted by
the heretics, 326, etc. ; refutation
of false interpretations of, 329,
etc. ; perverted by the Marco-
sians to support their absurdi-
ties, 343-345 ; perverse interpre-
tations of the heretics, 369;
proper method of interpreting
the obscure passages of, 398,
399 ; translation of the Hebrew,
into Greek, 451 ; interpreted
with fidelity by the LXX. trans-
lators, 452.

Seed, Valentinian absurdities re-
specting, exposed, 385.

Seeing God, 489-492.

Separatists, to be shunned, 497.

Septuagint, the story of the origin
of, 451.

Serpent, the, cursed, 456; specula
tions respecting, 570, 571.

IREN^US: INDEX OF SUBJECTS.

597

Sethians, the doctrines of the, 354.
Shadrach, etc., in the fiery furnace,

531-

Sige, 316 and note, 317; pretended
revelation made by, to Marcus,
339; and Logos, mutually con-
tradictory and repugnant, 372.

Simeon and Jesus, 441.

Simon of Cyrene, curious opinion of
Basilides respecting, 349.

Simon Magus, 347 ; the pretensions
of, 347 ; honoured with a statue,
348 ; and Helena, 348 ; the
priests of, 348; succeeded by
Menander, 348.

Sin, God not the author of, refuta-
tion of the Marcionites, 502, etc.
the pardon of, 544.

Sins of former times, recorded in
Scripture for a warning to us,
498.

Son, meaning of the term, 524.
of God, the, not made man in ap-
pearance only, 447-448; every-
where set forth in the Old Testa-
ment, 473, etc.
the, reveals the Father, 468; re-
vealed by the Father, 468.

Sons of the devil, 525.

Soul and body, views of the heretics
relating to the future destruction
of, refuted, 402, etc.

Souls, absurdity of the doctrine of
the transmigration of, 409; ex-
istence of, after death, 410; im-
mortal, although they had a
beginning, 411.

Soter, 393.

Sophia, the ^Eon, so called, 317 ; her
passion, 317; another name of
Achamoth, 320, 353 ; could have
produced nothing apart from her
■ consort, 372 ; exposure of the
absurdity of the whole Valentin-
ian theory respecting, 383, etc.

Spirit, the Holy, gifts of the, 533.

Spiritual, the absurdity of heretics
claiming to be, while they de-
clare the Demiurge to be ani-
mal, 403.

Spiritual men, 506, 533 ; and animal,
536, etc.

Spoiling the Egyptians, the act ex-
amined and vindicated, 502.

Stauros and Horos, 318, 319.

Stesichorus, the story of, 348.

Stone, the, cut out without hands, 453.

Tatian, the doctrines of, 353 ; refuted
in his denial of the salvation of
Adam, 457.

Teaching, the, of Jesus, opposed to
the opinions of heretics, 408.

Teitan, 559.

Temptation, the, of Christ, 549.

Testaments, the two, God the author
of both, 505.

Tetrad, the first, 316; of Marcus
reveals Aletheia, 337.

Thamar, her labour typical, 495.

Thelesis, 233-

Theodotion and Aquila, their inter-
pretation of Isa. vii. 14 refuted,
451.

Translation, the, of Enoch and Eli-
jah, 530.

Transmigration of souls, the, the
absurdity of the doctrine of, 409,
410.

Treasure hid in a field, the, 496.

Triacontad, the, of the heretics, 371.

Truth, the, to be found in the Catho-
lic Church, 426.

Types, earthly, of heavenly things,
486, 487, etc.

Unity, the, of the faith of the uni-
versal Church, 330.
of God, 418, etc., 544, 550.

Utter emptiness, the, of Valentinus,
332, 333-

Vacuum, the absurdity of the, of the
heretics, 362.

Valentinian views of Jesus refuted
from the apostolic writings, 440.

Valentinians, the, their immoral opin-
ions and practices, 324; how
they pervert Scripture to sup-
port their own opinions, 326,

etc. ; refutation of their false in-
terpretations of Scripture, 329,
etc. ; quote Homer to support
their views, 330; the inconsis-
tent and contradictory opinions
of, 332, etc.

Valentinus, the absurd ideas held by,
316; his system derived from
the heathen, with only a change
of terms, 376-379; recapitula-
tion of arguments against the
views of, 406, etc.

Virgin, Jesus born of a, 446, 454,
455 ; prophecy of Isaiah relating
to, 451, etc.

Virgin Mary, the, and Eve, a com-
parison between, 547.

Visions of God, 489, 490.

Will, the freedom of the, in man,

518, etc.
Wine, and water, the mixture of,
527 ; and bread, in the Eucharist
528. «

Woman, the, with the issue of blood,
not a type of the suffering ^Eon.
392-
Word, the, the world made througk^
362 ; reveals the Father, 467,
468 ; always with the Father, 487 j
all things created by, 487, 488;
declares God, 489; takes flesh
to save the flesh, 541 ; the image
of God, 544 ; the creator, 546.
Works of the flesh, the, 536.
World, the, not made by angels, but
by God through the Word, 361,
362 ; not formed by any othei
beings within the territory con-
tained by the Father, 364, etc. ;
the Creator of, one, 369; ruled
by the providence of God, 459;
to be annihilated, 536.

Year, the divisions of, do not really
suit the Valentinian theory of
^ons, 395.

Year of the Lord, the acceptable, 391.

Zoe, 316.

IREN^US.

INDEX OF TEXTS.

PAGB

PACK

Gen. i. I . . . . 343, 363

Gen. xxxiii. 3 .

. 562

Num. xiv. 30

. . . 502

2 Sam. V. 7 . .

. . 466

"•2 343

XXXV. 22 .

. 344

XV. 32 .

. . . 471

xi. 27 . .

. 498

i. 3 506

xxxviii. 28

. 496

xvi. 15, 3

3 • . 497

xii. I . .

. . 498

••25 543

1.26. -349.355.45^.
463. 488

xl.8. . .

. 401

xviii. I, 2

0 . . 471

I Kings iv. 34 .

. . 499

xlii. 3 . .

. 344

xxi. 8 .

. . . 465

viii. 27 .

. 499

xlix. 10-12

• 474

xxii. 12, 22, 23. 572

X. I , .

. 499

i. 28 . .

• • 474

xlix. 18 .

. 424

xxiii. 19

. . . 572

xi. I .

■ . 499

ii. 2 . .

■ • 557

xlix. 28

• 344

xxiv. 17

. . . 423

xi. 31 .

. • 344

ii. 5. .

• 454

Ex. i. 13, 14

' • 503

xxiv. 23

. . . 571

XIV. 10.

. . 497

11.7. . .

412, 487

iii. 4 .

• 473

xxvii. 18,

20,23, 571,

xviii. 21, ^

6 . 419

ii. 8. .

. • 531

iii. 6 .

• 467

572

xviii. 27

• • 333

ii. 16, 17 .

546, 551

iii. 7, 8

419, 476

xxxi. 3, 8,

13-572,575

xix. II, 12

. 490

ii. 25 .

- • 455

iii. 14

• 419

Deut. iv. 14 .

. . . 482

2 Kings v. 14 .

• . 574

111. I

• • 551

iii. 19

. . 502

iv. 19 .

. . . 420

vi. 6 .

• • 545

iii. 2, 3, 4

• 551

vii. I .

. 420

iv. 24 .

. . . 490

xiii. 21 .

• 574

111. 8, 9 . .

544. 545

vii. 9.

• 453

V. 2, 22

. . . 481

Ps. i. 2 ...

• 534

iii. 13 .

• . 456

viii. 19 ,

• 453

V. 8 .

. . . 420

ii. 8 . . .

• 493

111. 14 .

• • 456

«. 35

. 502

V. 24 .

. . . 489

iii. 5 . . .

> • 510

iii. 15 .

. . 548

xi. 2 .

. 502

vi. 4, 5, I

3 .464,550

iii. 6 . . .

. • 505

iii. 16 •

• • 456

xiii. 2

• 319

vi. 16 .

. . 549

viii. I . . .

• • 338

iii. 19 .

544. 571

xvii. II

. 506

viii. 3 .

. . 481

viii. 3 . . .

. . 475

iv.7 . .

456, 485

xvii. 16

• 442

x. 12, 16

• • 549

ix. 12 . . .

■ . 447

iv. 10 .

. . 541

xix. 6

. 471

xiv. 3, etc

• . • 534

xiv. 3 . . .

• 344

vi. 2 . .

. . 484

XX. 5 .

• ^54

xvi. 5, 6

• • "^l^

XV. 8 . . .

• . 430

vi. 15 .

. • 344

XX. 12

473. 480

xvi. i6

. . 484

xviii. 45 . .

• 525

vi. 18 .

• • 343

xxi. 6, i;

481,482

xviii. I

• . 471

xix. I . . .

. . 538

ix. 5, 6 .

. . 541

xxiii. 7

• • 497

xxi. 23

. . . 446

xix. 6 . . .

. . 510

ix. 27 .

. . 418

xxiv. 4

• • 344

xxviu. 66

. . . 474

xxi. 4 . . .

. 411

xii. 3 .

. . 492

XXV. 10, 17.

• 394

xxix. 20

. • 401

xxii. 7, 15, 18

490, 510

XI11.13, 14,

17. 561

XXV. 23, 31, 32

• ^94

XXX. 14

• • 574

xxii. 31, LXX.

. 533

xiv. 22 .

• • 467

XXV. 40 . .

479. 566

XXX. 19, 2

0 . . 482

xxiii. 4 . .

• 560

XV. 5 .

422, 470

xxvi. I, 2 .

343. 344,

xxxii. I, 2

0 . . 463

xxiv. I . .

• 517

XV. 13 .

. . 561

394

xxxii. 4

. . 448

xxiv. 7 . .

. . 510

XV. 19 .

• • 343

xxvi. 7, 8 .

344, 394

xxxii. 6 .

• 474, 505

XXV. 14 . .

• 506

xvi. 2 .

• 343

xxvi. 16, 26

. • 394

xxxii. 8, '.

LXX., 433

xxxii. I, 2 .

• 545

xvii. 9-11

. . 480

xxvi. 37 . .

• 395

xxxii. 9

• . 434

xxxiii. 6 . .

347.421

xvii. 12

• • 343

xxvii. I . .

• 395

xxxiii. 9

. . 471

xxxiii. 9 . .

. 362

xvii. 17

. . 469

xxviii. I, 5 .

• • 395

Josh. iii. 12 .

. . 344

xxxiv. 13, 14

. . 484

xviii. I .

• . 470

xxviii. 2. .

• 344

iv. 3 .

. . 344

xxxiv. 16 .

. 501

xviii. 13

. • 473

xxviii. 17 .

• 343

v. 12 .

• . 572

XXXV. 9 . .

. 475

xix. 22 .

. • 467

XXX. 23 , .

• 394

X. 17 .

. . • 395

xxxviii. II .

. 510

xix. 24 .

. . 418

XXX. 34 . .

• 394

Judg. vi. 27 .

. . . 571

xl. 6 . . . .

. 482

xix. 31,32, 33 . 135.

xxxii. 6 . .

. . 500

vt-37 •

. . . 445

xiv. 2, 3, 4, 7

509. 523

505

xxxiii. 2, 3 .

. . 480

xiv. 6-19

. • • 575

xiv. 6. . .

. 419

XXl. II . .

• . 473

xxxiii. 20 .

344. 490

XV. 1 1 .

• • • 575

xiv. II . .

• 523

xxii. 6 . .

• • 467

xxxiii. 20-22

• 491

XV. 15.

• • 575

xiv. 17 . .

• 455

xxiii. II .

. . 561

xxxiv. 6, 7 .

. 490

xvi. 26

• • 572

xlix. 12 . .

. 466

xxiv. 22, 25

• • 344

xxxvi. 2, 8, 21

• 344

I Sam. ix. 22

. . . 344

xlix. 20 . .

• 534

XXV. 23, 26

• • 493

Lev. X. I, 2 . .

• • 497

xii. 3

. . . 498

xlix. 21 . .

• 525

xxvii. 27, 28,

29. 562

xi. 2. . .

• 534

XV. 22

. . . 482

1.1.3- • •

. 419

xxxi. 2 . .

. . 340

xxvi. 12

• • 572

xvi. 10

• • • 343
. . . 498

1.3.4. • .

. 547

xxxi. II .

• • 473

Num. xii. i, 14 .

• • 573

xviii.

1.9. . . .

. 482

xxxi. 41

. . 562

xii. 7 . .

. . 4.20

XX. 5 .

• . • 344

1. 14, 15 • •

. 482

59J

IREN.EUS: INDEX OF TEXTS.

599

Ps. li. 12 .
)i. 17 .
li. 19 .
Iviii. 3
Iviii. 3, 4
Ixviii. 18
Ixix. 21
Ixix. 25
Ixix. 27
Ixxvi. 1
Ixxviii. 5
Ixxx. I
Ixxxi. 9
Ixxxii. I, 6
Ixxxii. 6, 7
Ixxxv. II
Ixxxvi. 23
Ixxxix. II
xci. 13
xcv. 4
xcvi. I
xcvi. 5
xcviii. 2
xcix. I
cii. 25-27
civ. 2, 4

422,

CIV. 30
cix. 8 .
ex. I .

423

401,

cxv. 3 .
■ cxvi. 2
cxviii. 22
cxxiv. 8
cxxx. 7
cxxxi.
cxxxii. II
cxlviii. 5
cxlviii. 5,
cxlix. 5
Prov. i. 7 .
■ i. 20, 21

iii. 19, 20

V. 22 .

viii. 15

viii. 22-25

viii. 27-31

ix. 10 •

xix. 17 .

xxi. I .

xxii. 3 .

xxvii. 12
Canticles (Song
Solomon) i.

3 •
8 .

10, 16
i. II .
i. 14 .
i. 17-19

i. 22 .
). 23 .

"• 3. 4
ii. 17 .
iv. 4 .
iv. 8 .
V. 6 .
v. 12 .
V. 20 .
vi. I .
vi. 5 .
vi. 10.
vi. II .
vii. 4 ,

Isa. i.

i.
i.
i.

444

482

483
424

525
388
510
430
454
509
441
428
419
419
522

417
560

549
457
425
472
419

424
510

465
403
562

388, 430

418, 426,

441, 509

422

51
506

425, 463
570
401
440
362
411
524
457
548
488

423
552
488
488

457
486

552
459
459

358
525
344
466

525
483
575
515
475
464

512
510

493
374
445
390
351
509
490
502
564, 565
• 450

Isa. vii. 10-17
vii. II
vii. 13
14

449.

441

viii. 3, 4
viii. 14
ix. I .
ix. 6 .
xi. I .
xi. 2 .
xi. 4, 12
xii. 2 .
xii. 4 .
xiii. 9

XXV. 3

XXV. 8

XXV. 9

xxvi. 10
xxvi. 19

xxvii. 6
xxviii. 16
xxix. 13

XXX. I

XXX. 25,
xxxi. 9
xxxii. I

xxxiii. 20
XXXV. 3, 5, 6
xl. 6 . .
xl. 12. .

xl. 12, 22

xl. 15. .
xlii. 3 .
xlii. 5 .
xlii. 10 .
xliii. 5 . ,
xliii. 10 .
xliii. 19, 21
xliii. 23, 24
xliv. 9
xlv. 5, 6
xlv. 7 .
xlvi. 2
xlvi. 9
xlviii. 32
xlix. 16
1. 6, 8, 9
li. 6 .
Iii. 7 .
liii. 2.
liii. 3, 4
liii. 7.
liii. 7. 8
liii. 8.
liv. I .
liv. ii-i
Ivii. I
Ivii. 16
Iviii. 6
Iviii. 8
Iviii. 14
Ix. 17 .
Ixi. I .
Ixi. 2 .
Ixiii. 9
Ixiv. 4
Ixv. I .
Ixv. 2 .
Ixv. 17,

Ixv. 22

Ixvi. I
Ixvi. 3
Ixvi. 13
Ixvi. 22
Jer. i. 5 .

10,

423

PAGE

. . 452

■ • 453
449. 452
451. 509
442, 509

• 446

• 571
449. 509

• 423
. 445
. 506

• 424
. 466

. 565

. 450

• 537
. 472

• 565
542, 563

. 466

• 453
. 476
. 485
. 564

• 564

• 564
. 451

• 510
. 563
. 487

• 403
. 558

• 490

• 538
. 472

. 475
. 472

• 5"
. 483

• 419
323. 354

• 523
. 483

323. 367
. 342
. 566

• 510
. 465

• 436

391. 449
506, 5 10

494. 506

• 433
400, 449

• 323

• 564
. 512

• 538

• 483

• 374
. 564
. 498

444. 446

• 390

• 451

• 564
419. 423

• 510
565. 566

• 543
. 464

. 485

. 542

• 567

• 543

Jer. ii. 13 . .
ii. '9 . .

IV. 22
v. 3 . .

V. 8 . .
vi. 17, 18
vi. 20. .
vii. 2, 3 .
vii. 3 . .
vii. 21 .
vii. 25 .
vii. 29, 30
viii. 16 .
ix. 2 . .
ix. 24 . .
x. II . .
xi. 15. .
XV. 9 . ,
xvii. 9 . 4461
xxii. 17 .
xxii. 24, 25
xxii. 28, etc
xxiii. 6, 7
xxiii. 17 .
xxiii. 20 .
xxiii. 23 .
xxiii. 29.
xxxi. 10.
xxxi. II .
xxxi. 26 .
xxxi. 31 .
xxxi. 31, 3
XXXV. 15
xxxvi. 30, 31

Lam. iv. 20

Ezek. i. I .
ii. I
XX. 12
XX. 24
xxviii. 25, 26
xxxvi. 26
xxxvii. I
xxxvii. 12

Dan. ii. 33, 34
n. 34 .
11. 41, 42, 43

ii- 44, 45
m. 19, 25
iii. 26 .
vii. 4 .
vii. 8, 23
vii. 10 .
vii. 13 . 449

vii. 13, 14

vii. 27 .

viii. 12, 23

ix. 27 .

xii. 3 .

xii. 4, 7

xii. 9, 10

xii. 13
Hos. i. 2, 3

i. 6-9

ii. 23

iv. I

vi. 6

ix. 10

xii. 10
Joel ii. 28

iii. 16
Amos i. 2

V. 25, 26
viii. 9, 10
ix. II, 12
Jonah i. 9 . .

449:

PAGE

458
520
465

534
525
5' 5
483
483

483
517
515
559
496

483
419

483
510
.509
485
453

453
564

485
496

487
545
564
421

505

472

510
517
454
424
491
491
480
479

563
510

542
543. 563
555
453
555
555
521
491
491
553. 554
367
506, 509
491
564
554
554
497
496

344
564

492
492
331

344
484
578
435. 489
430
509

451
480

510

435
450

PAGE

Jonah ii. 2 . . . . 450

ii. II . . . . 531

iii. 8, 9 . . . 449

Mic. iv. 2, 3 . . . . 512

vii. 9 . . . . 451

Hab. ii. 4 511

iii. 2 .... 443

iii. 3 . . . . 509

iii. 3, 5 ... 451

Zech. vii. 9, 10 . . . 483
viii. 16, 17 .484, 515
ix. 9 . . . 449, 506

Zech. xii. 10. . . . 509

Mai. i. 2 493

i. 10, II . . . 484

i- " 574

ii. 10 .... 488

iii. I 427

iv. I 506

Ecclesiasticus iv, 31 . 497

Hist, of Susanna, 56 . 497

Wisdom ix. 13, 17 . . 402

Matt. i. I 440

i. I, 18 ... 428

i. 12-16 . . . 453
i. 18 . . .440, 452

i. 20 .... 422

i. 20, etc. . . . 494
i. 23 . . .422,452

11. 2 .... 423
ii. 15
li. 16

iii- 3
iii. 7
iii. 9
iii. 10

111. II
iii. 12
iii. 16
iv. 3
iv. 7
iv. 9
iv. 10
V.5.
V.8.
V. 12
V. 13

V. 13.
V. 14
V. 16
V. 17,
V. 18
V. 20

V. 21

V. 22

23. 24

25, 26

27,
28

V. 33
V. 34
v-35
V. 39
V. 41

V. 44
V. 45
477
■ 3

9
vi. 12

vi. 19

vi. 24

vii. I, 2

vii. 5 .

422
442
422
422

470, 495. 523
471, 516, 545,

573

. 466

506, 509

• 423
469. 549

. 550

• 552

• 549
454, 535
472, 489
506, 509

• 50s

• 324

• 470
316, 519

. 511

• 319

• 477
408, 477
482, 516

484
351
477
482

477
464

465. 516
447.512

• 477

• 447
369, 390, 459

,517, 528, 556
504
369
544
481
421
504
503

6oo

IREN^US: INDEX OF TEXTS

PAGE

Matt. vii. 7 . 376, 384, 403

Matt, xviii. 12 . . . 348

Mark xvi. 17, 18

. . 388

Luke XII. 35, 36

• • 519

vii. 15 . .

• 3'5l

xix. 7, 8 .

480

xvi. 19

. . 426

xii. 37, 38

• • 564

vii. 19. .

536

xix. 17, 18

476

Luke i. 2 . . .

. 438, 362

xii.45, 46.

497,515.519

vii. 25 . . .

399

xix. 21

477

i. 6, 8 . .

. . 423

xii. 47 . .

. . 519

viii. 9 . . .

326

xix. 29 . .

562

i. IS . .

. • 423

xii. 50 . .

• • 345

viii. II . .

470

xix. 30 . .

455
518

1. 17 . .

• 426, 427

xii. 58. .

• 0 358

viii. II, 12 .

518

XX. I . .

i. 26 . .

. . 424

xiii. . .

• 438, 439

viii. 13 . .

520

XX. 1-16 .

3^7

i. 32 . .

.432,441

xiii. 6

. 518

ix. 2 . . .

545

XX. 16 . 455,

0, 500

1-33 . •

. . 423

xiii. 15, 16

• • 471

ix. 6 . . .

545

XX. 20 . .

577

1-35 • •

.452. 527

xiii. 16

• • 393

ix. 8 . . .

545

xxi. 8 . .

475

1.38 . .

• • 455

xiii. 28 .

• • 471

ix. 17 . . .

xxi. 13 . .

464

i. 42 . .

• • 453

xiii. 32 .

• • 525

ix. 29 . . .

520

xxi. 16 . .

475

i. 46 . .

• • 470

xiii. 34 .

. . sig

X.6. . . .

437. 465

xxi. 23 .

345

i. 68 . .

. . 424

xiv. 12, I J

. . 562

- X.8. . .

321,409

xxi. 31 . .

492

i.69 . .

. . 442

xiv. 14

• . 564

X. 10 . .

• 47'

xxi. 33-41 .

514

i-7i.7S •

. . 488

xiv. 27

• . 320

X. 15 • • .

. 501

xxi. 42-44

514

i. 76 . .

. . 424

XV. 4 . .

• • 341

X. 17, 18 .

• 447

xxii. I, etc.

516

i.78 . .

•424. 545

XV. 4,8 .

. • 327

X. 20 . .

. 444

xxii. 3 . .

523

ii.8. . .

• . 470

XV. 8 . .

. . 341

X. 21 . . .

. 320

xxii. 7 . .

5'7

ii. II . .

. . 425

XV. II . .

. . 517

X. 24 . . .

. 401

xxii. 10, 11

578

ii. 20 .

• . 425

XV. 22, 23

• • 479

X. 25 . . .

• 556

xxii. 13, 14 .

517

ii. 22 .

. . 425

xvi. . .

. . 438

X. 26 . .

. 3«6

xxii. 21 . .

421

ii. 28 .

. • 3'9

xvi. 9 . .

, . 504

X. 28 . .

• 447

xxii. 29 . .

466, 507

. . 328

xvi. II

. . 412

X. 29 . .

397. 55'

xxii. 43 . .

453. 507

ii. 29 . 4

25, 441, 470

xvi. 16 .

. . 466

X. 30 . .

• 397

xxiii. 2-4 .

• 476

ii. 36 . .

. . 328

xvi. 19 ,

.411,464

X. 34 . .

• 320

xxiii. 9 . .

463

ii. 38 .

• • 425

xvi. 28 .

• • ^P

xi. 9 . .

• 423

xxiii. 24 . .

447

ii. 42 . .

• • 319

xvi. 31

. . 464

xi. II . .

• 427

xxiii. 26 .

485

ii. 49 .

• • 345

xvii. .

. • 439

xi. 12 . . .

. 520

xxiii. 27, 28 .

485

iii. 8 .

. . 561

xvii. 5 .

. . 438

xi. 19 . . .

• 505

xxiii. ;ii . .

525

iii. II .

. . 504

xvii. 26 .

• • 5'S

xi. 23, 24 . .

• 516

xxiii. 34 . .

472

iii. 17 . .

. . 320

xvii. 34 .

. . 556

xi. 25 . . .

. 464

xxiii. 35 . .

541

iii. 23 . .

.317.391

xviii. .

• • 439

xi. 25-27 .

• 345

xxiii. 37 . .

518, 520

IV. 3

. . 469

xviii. 2

• • 554

xi. 27 . .

365. 469

xxiv. 15, 21 .

553. 554

iv. 6

•551.552

xviii. 7, 8

• • 500

xi. 28 . .

• 345

xxiv. 21 . .

. 510

iv. 6, 7 . 5

49. 551. 553

xviii. 10

. . 518

xi. 40 . .

. 560

xxiv. 28 . .

• 479

iv. 18 .

. . 492

xviii. 18

• • 345

xii. 5 . .

• 564

xxiv. 42 . .

515.536

V. . .

. . . 434

xviii. 27

. 370, 489,

xii. 6 . .

• 472

xxiv. 45, 46

. 498

V. 20 .

. . 548

531

xii. 7 . .

• 484

xxiv. 48, 51

497. 519

V. 31. 32

. . . 415

xviii. 29, 2

to . . 562

. xii. 18. .

. 428

XXV. 2 . .

: l^

V. 36, 37

• • • 518

xix. . .

. . . 438

; xii. 25 . .

• 555

XXV. 5 . .

vi. 3. 4

• . . 473

xix. 5 .

. . . 327

xii. 29. 421,

448, 456

XXV. 13 .

• 536

vi. 13 .

. . . 311

xix. 8 .

• • . 477

550

XXV. 14 .

• 445

VI. 24 .

. . • 439

xix. 26.

. . . 324

xii. 31 . .

. . 429

XXV. 21 .

. . 474

vi. 29-31

. . 477, 508

xix. 42 .

. . . 34S

xii. 36 . .

385, 482

XXV. 32, 34

• oV 524

vi. 40 .

. . . 560

xxi. 4 .

. . . 485

xii. 41 . .

• • 507

XXV. 34 .

486, 501

vi. 46 .

• -519.534

xxi. 34 .

. . . 519

xii. 41, 42

• • 453

XXV. 35, 36

• 504

vii. . .

. . • 438

xxi. 34, 31

) •515,519

xii. 43 . .

• • 342

XXV. 41 . 367, 408,

vii. 8 .

. . . 326

xxiii. 34

. . . 447

xiii. 11-16

. . 502

500, 525

vii. 12 .

• . • 539

xxiv.

. . . dlQ

• • • T-J^

xiii. 17

• 474. 494

XXV i. 24 . . 389, 501

vii. 26 .

. . . 427

xxiv. 25

. . . 442

' xiii. 25 .

• • 536

xxvi. 26 .

. . 484

vii. 35 .

. . . 328

xxiv. 39

. . . 528

xiii. 28

• • 524

xxvi. 27 .

. 562

vii. 43 .

. . . 450

xxiv. 44

. . . 442

xiii. 30 .

• . 556

xxvi. 35 .

• 566

viii. 41.

. . . 327

John i. I . .

. . 428, 546

xiii. 34 .

• • 524

xxvi. 38, 39

•32

7. 454'

viii. 51 .

• • . 395

i- I, 2, 3, 4

^ . . 328

xiii. 38 .

496, 524

xxvi. 41 .

• 535

ix. 13, 14

• • . 395

i- 3 • -3^

[7, 362, 421,

562

xxvii. 46 .

• 327

ix. 22 .

. . . 442

454. 506

xiii. 40-43

• • 524

xxvii. 52 .

• 573

ix. 57, 58

. . . 327

i:l: :

. . . 328

xiii. 43 .
. '■ . xiii. 44

. . 408
. . 496

xxviii. 19.
Mark i. i . . .

. 444
. 441

IV ^V^

. . . 327
. . . 327

427

1 Jl.> \J\J •

ix. 61, 62

i. 10, II

. 426. 546

xiii. 52 .

.472,497

i. 2 . . .

• 425

X. I . .

. . . 389

i- 13 -4

41, 449, 527

xiv. 19, 21

• • 395

i. 24 . .

• 469

X. 12 .

. . 516. 556

i- 13. 14

. . . 441

XV. 3 . .

• • 473

iii. 27 . .

• 550

X. 13 .

• • • 553

i. 14 . 3:

>8, 424, 426,

XV. 3, 4 .

• • 473

iv. 28 . .

. 486

X. 16 •

. . . 414

508, 546

xvi. 6 . .

• • 449

v. 22 . .

• 539

X. 18 .

•00 • • 445

i. 15, 16
i. 18 .4

. . . 424

xvi. 13 .

. . 446

v. 31 . .

. 319

X. 19 .3

88, 457. 553

27, 489, 491

xvi. 10

• • 449

vi. 41, 44.

. 395

X. 21 .

. . . 464

i. 29 .

. . 424

xvi. 17.437

453. 571

viii. 31

. 482

X. 22 .

. .469,470

i. 47 .

. . . 427

xvi. 21, 24, :

!5 • 447

ix. 2 . .

. 338

x-35 •

• • • 445

i. 49 .

. . . 428

xvii. I, etc.

• • 395

ix. 23 . .

• 520

X. 60 .

. • • 535
. . . 438

i. 50 .

. . . 472

xvii. 3, etc.

. . 490

X. 17 . .

• 345

xi. . .

ii. 3. .

. . . 427

xvii. 7 . .

• • 338

X. 38 . .

• 345

xi. 21, 22

• • 507

ii. 4. .

■ . . 443

xvii. 27 .

• • 552

xiii. 32 .

. 401

xi. 40 .

. . . 401

ii. 19-21

. . . 532

xviii. 8, 9.

. . 500

xiii. 33 .

• 536

xi. 50 .

• . 541

ii. 23 .

. . . 390

xviii. lo .

• 33(^

xiv. 21

• 389

xii. 20 .

. . . 438

11. 35 .

. . . 423

IREN.EUS: INDEX OF TEXTS.

601

PACK

PAGB

rAGi

|ohn iii. 5 . . . . 574

Acts ii. 41 . . . ,

. 495

Rom. viii. 21

. . S67I

I Cor. xiii. 9 . . . 401, 402

iii. 14 . .

465

ii. 44,45 • •

• 485

viii. 34 .

•

444

xiii. 9, 10 .

. 472

iii. 18-21 .

556

iii. 6. . . .

• 430

viii. 36 .

0,481

xiii. . . .

. 508

iv. 6 . .

454

iii. 12 . . .

. . 431

ix. 5 . .

441

xiii. 13 . .

399. 476

iv. 14 . .

5,576

iii. IS„ • •

• 391

ix. 10-13

493

xiv. 16 • .

• 336

iv. 24 . .

574

iv. 2. 8 . .

. . 431

ix. 13 . .

493

xiv. 20 . .

. 502

iv.35 . .

494

iv. 4 . . . .

. 495

ix. 25 . .

1,422

XV. 3, 4 • .

• 446

IV. yj . .

496

iv. 22, 24 .

. • 431

ix. 25, 26 .

492

XV. 8 . . .

• 327

iv. 41 . .

465

iv-31.33 •

. . 431

X. 3, 4 •

476

XV. 10. . .

• 495

iv. 50 . .

391

V. 30. . . ,

. . 432

X. 6, 7 .

446

XV. II. . ,

• 437

V. I . . .

391

V.42. . . ,

. 432

X.8 . .

574

XV. 12. . .

• 446

v. 5 . . .

, 393

vii. 2-8 . .

. • 434

X.9 . .

446

XV. 13. . .

. 541

V. 14 . .

5,543

vii. 5,6. .

. . 561

X. 15 . .

436

XV. 20-22 .

•0 455

V. 28 . .

539

vii. 38 . .

, . 480

xi. 16 . .

327

XV. 22 . . .

458. 527

V.35 • •

575

vii. 56 . .

. • 435

xi. 17 . .

S36

XV. 25, 26

. 567

V. 3f>-39 •

468

xiii. 9-1 1 . .

. . 347

xi. 21, 17

499

XV. 26 . .

. . 457

V. 39, 40. 4

6.*

473

viii. 9, 18 . .

• 409

xi. 26 . .

465

XV. 27, 28

• 567

V. 43 • •

554

viii. 20, 21, 21

! . 347

xi. 32 . .

1,450

XV. 36 . .

• 533

V. 46, 47 .

464

viii. 27 . . "

. 494

xi.33. .

331

XV. 41 . .

. 381

vi. I . .

391

viii. 32, 37

• 433

XI. 34 . .

526

XV. 42 . .

• . 533

vi. 4 . .

391

ix. 15, 16 . .

. 439

xi. 36 . ,

320

XV. 43. .

• 0 533

vi. 9, 10, I

I .

395

ix. 20 . . .

. 433

xii. I . .

57^

XV. 44 . .

•387, 533

vi. II . .

427

X. 1-5 . .

. . 432

xii.3 . .

548

XV. 45, 46

■ • 538

vi. 69 . .

428

X. I j . .

X. 28, 29 . .

. . 432

xii. 16. ,

550

XV. 48 . .

.327, 535

vii. 30 . .

443

• 436

xiii. I . .

552

XV. 49. .

535. 537

vii. 39 . .

546

X. 34, 35 . .

• 432

xiii. 1-7 .

517

XV. 50 . 357, 534, 536

viii. 34 .

421

X. 37-44 . .

• 432

xiii. 4 . ,

552

XV. 52. ... 539

viii. 36. .

448

X. 47 . . .

. 436

xiii. 6 . ,

552

XV. 53. 528,536,540

viii. 44. .

1.552

xiv. 15-17.

. • 434

xiii. 10 .

476

541

viii. 56. .

467

XV. 14 . .

436, 492

xiv. 9 . ,

446

XV. 54. . . . 331

viii. 56, 57

392

XV. 15 . .

• • 435

xiv. 15 .

446

XV. 54, 55

• ■ 457

viii. 58 . .

8,576

xvi. 8, 13 . .

. 437

I Cor. 1. 18 . .

320

2 Cor. 11. 15, 16.

• • 502

viii. 59 .

. 576

xvii. 24

• 433

i. 23 .

446

ii. 17 . .

. . 498

ix. I . .

. 382

XX. 5, 6 .

. . 437

i. 26-28

387

iii. 3 . .

. . 540

ix. 3 . .

. 543

XX. 25 . .

. . 438

i. 29 . .

450

iv. 4 . 420,

502, 575

ix. 7 . .

543

xxi. . . .

. . 437

ii. 6 .3

28,"

5.531

iv. 10 . .

. . 540

ix. 30 .

• 539

xxii. 8 . .

. . 439

ii. 9 .

567

iv. II . .

• • 541

xi. 25 .

467

xxvi. 15 .

• • 439

ii. 10 .

401

v. 4 . 517

. 533. 540

xi. 54 .

. 391

xxvii. . .

. • 437

ii. 14 . 327,

534, 574

vii. 2 . .

. . 498

xii. I

• 391

xxviii. II .

. • 437

ii. 15 . 327,

506, 511

viii. I . .

. . 508

xii. 27 .

. 327

Rom. i. 1-4 . .

. . 441

iii. I .

• 534

X. 5 . .

. . 517

" xii. 32 .

. 465

i- 3, 4 . •

. . 454

iii. 2 .

. 521

Xll. 2, 3, 4

•405.531

xiii. 2 .

• 391

i. 17 . .

. . 511

iii. 3 .

. 521

xii. 4 . ,

• ' 531

xiii. 5 .

• 493

i. 18 . .

. . 500

iii. 7 .

. 496

xii. 7-9 .

. . 528

xiv. 2 .

• 44

9.567

i. 21 . .

. . 506

iii. 16 .

. 532

xii. 9 . .

. . 449

xiv. 6 .

. 417

i. 25 . .

. . 369

iii. 16, 17

• 575

xiii. 4

. • 576

xiv. 6, 7

. 470

i. 28 . .

. . 502

iii. 17 .

•47

1.532

Gal. i. I . . .

• -o 4^7

xiv. 7, 9, I

. 437

ii. 4. 5. 7 •

• • 519

iv. 4 .

. 472

i. 15, 16 .

• 538, 543

xiv. II .

. 546

ii. 5 . .

. . 511

V. 6, II

. 500

ii. I, 2 . .

. • 437

xiv. 16 .

. 429

11. 27 . .

. • 477

vi. 9, 10

. 500

ii. 5 . . .

. • 437

xiv. 28 .

. 402

iii. 8 . .

. • 351

vi. 9-1 1

• 537

ii. 8 . . .

. . 436

XV. 9 .

• 450

iii. II . .

. . 344

vi. II .

. 519

ii. 12. 13 .

• • 436

XV. 15, 16

. 478

iii. 21 . .

. . 511

vi. 12 .

. 519

iii. 5-9 . .

. . 492

xvi. 7 .

. 444

iii. 23 . .

. . 499

vi. 13 .

. 532

iii. 6. . .

. . 561

xvii. 3 .

• 463

iii. 30 . .

• 494, 550

vi. 20 .

• 540

iii. 13 . .

. . 446

xvji. 5, 24

. 478

iv. 3 . .

• . 467

vii. 5, 6

. 480

iii. 16 . .

. . 561

xvii. 12.

. 389

IV. 3, 12 .

. . 470

vii. 12.

. 480

iii. 19 . .

. 420, 548

xvii. 16.

• 325

V. 14 . .

• 448, 455

vii. 14.

• 492

iii. 24 . .

• • 465

xix. II .

• 485

V. 17 . .

. . 443

vii. 25-

. 480

iv. 4, 5 . 441, 443, 454,

xix. 15 .

• 493

V. 19 . .

. 448, 454

vii. 31 .

*4(

)5, 566

549

xix. 34, 35

. 507

V. 20 . .

. . 458

viii. I .

• 397

iv. 8. . .

• • 369

XX. 17, 20,

. 560

vi. 3, 4 •

. . 444

viii. 4, etc

. 420

iv. 8, 9 . .

. 420

XX. 20, 26

• 576

VI. 7 . .

• • 457

viii. II

• 446

iv. 26 . .

. 566

XX. 22 ,

• 576

vi. 9 . .

• • 444

ix. 24, 27

. 520

iv. 27 . .

• 331

XX. 24 .

. 344

vi. 12, 13.

• • 542

X. I, etc.

. 500

iv. 28 . .

470, 561

XX. 25-27

• 5-32

vii. 18. .

.450, 518

X. 4 .

• 576

v. 19, 22 .

• 537

XX. 26 .

. 576

vii. 24. .

. . 450

X. 5 .

• 517

V. 21 . .

• 324

XX. 31 .

• 442

viii. 3 . .

. . 450

X. II .

• 479

vi. 14 . . .

• 320

4ctsi. 3 . .

• 319

viii. 8 . .

• • 536

X. 16 .

.4^

t6, 528

Eph. i. 7 . .

• 542

i.7 . .

• 455

viii. 9 . .

• 533. 536

xi. 4, 5

• 429

i. 10.320,330

, 443, 548

1. 16. .

• 429

viii. lo .

• • 536

xi. 10 .

• 327

i. 13 ...

• 533

i. 20 . .

. 388

viii. II

• 444, 532

xi. 19 .

. 310

1. 21 ...

487, 495

ii. 22-27

• 430

viii. 13 .

• . 536

xii. 4, 5, (

. 401

ii. 2 . . . .

• 553

"• 30-37

• 430

xiii. 15 419,

472, 533

xii. 28

■ 427, 498

ii. 7. . . .

. 466

ii- 37. 38

• 430

viii. 19 .

. . 561

xiii. 2 .

• 476

ii. 13, 15 • •

446, 542

6o2

IREN^US: INDEX OF TEXTS.

rACK

rACB

rACK

FAGI

Eph. ii. 17 .... 418

Phil. ii. 10, 11 .

■ • 330

Tit. i. 15 . . . .

. 504

Rev. i. 12 . . . . 491

ii. 20

. . 496

ii. 15 . .
iii. 6. . .

417,467

iii. 10 . .

341,416

i. 15.

. • 479

iii. 21

• • 319

■ • 417

Heb. i. 3 . . .

. . 406

1. 17.

. 491

iv. 5, 6

. . 506

iii. 10 . .

. . 574

iii. s . .

. . 420

ii. 5 .

. 465

iv. 6

362, 488

iii. II . .

. 540

V. 7-9 . .

. 482

ii. 6 .

' . 352

iv. 8

, . 388

iii. 29 . .

• . 540

x.g. . .

. . 482

ii. 17

. . 536

iv. 9

494. 560

iv. 17 . .

. . 471

XI. 13 . .

. . 561

iii. 7

. 488

iv. 9, 10

. . 576

iv. 18 . .

. . 485

xiii. 15*. .

. . 574

iv. 7.

. 428

iv. 25, 29

. . 519

I Thess. ii. 10-12

. • 532

Jas. 1. 18 . . .

. . 527

v. 6 . .

. 491

V. 6, 7 .

, . 500

V. 3 . .

• 559

i. 21 . . .

• -c 5§6

V. 8 . .

484, 574

V. 13

. . 328

v. 23 .

. 386

^ "•.^^- • •

478, 481

vi. 2.

• 493

V. 30

. . 528

2 Thess. i. 6-10 .

. 501

I Pet. i. 8. . .

.472,533

vii. 5-7

• 559

V. 32

. . 328

i. 9, 10 .

• 509

i. 12 . 382

.5". 567

xi. 19

. . 486

VI. 12

' • 330

ii. 4 .

. . 420

ii. 3 . .

. • 574

xii. 14 .

. 407

Col. i. 14 .

. 528

ii.8 .

420, 554

11. 5-9 .

. . 471

xiii. 2 ,

• 557

i. 14, 15

• 441

ii. II . .

• 502

11. 16 . .

.482,519

xiii. II,

• • 557

i. 16 . ,

. . 321

1 Tim. i. 4 . . .

315.574

ii. 23 . .

. 444, 488

XV., xvi

• 504

i. 18.

391, 488

1.9 . .

. 481

ii. 24 . .

. . 572

xvii. 8

. 560

i. 21 .

. 541

11. 5 . . ,

• 544

iii. 19, 20

. . 499

xvii. 12

• 554

ii. 9 . .

. 320

111. 15 . .

• 414

iii. 20 . .

. • 343

xix. II-

. • 492

ii. II .

. 481

iv. 2 . . .

• 390

iv. 14 . .

. . 509

xix. 20

• 557

ii. 14. .

545. 574

iv. 3 . . .

348, 359

2 Pet. iii. 8 . .

. 55°. 556

XX. 2

. . 457

ii. 16. .

• 575

vi. 4 . . .

• 434

I John ii. I . .

• 445

XX. 6

. 564

ii. 18. .

• 574

vi. 4, 5 • <

• 574

ii. 18. .

442. 462

XX. II, 15

. . 566

ii. 19. .

506, 542

vi. 20 . .

348,378

iv. I, 2 .

. . 443

XX. 12-14

• 566

iii. 5. .

• 538

2 Tim. ii. 17, 18 .

• 407

V. I . .

• 443

XX. 15 .

. 566

iii. 9. .

• 538

ii. 23. . .

. 462

V.6 . . .

. 507

xxi. 1-4

. . 566

iii. 10 ,

• 538

ii. 24-26

. 310

2 John 7, 8 . . .

. 443

xxi. 2 .

• 566

iii. II .

. 320

iii. 6 . . .

. 336

10, II . .

• 342

xxi. 5, 6

. . 566

iv. 14 ,

. 438

iii. 7 . . .

473. 548

Jude 3

. 574

xxii. 17. .

. . 417

Phil. i. 22. .

• 538

iv. 3 . . .

. 389

. 516

xxiL 19. .

. . 559

ii. 8 .

• 4

\22

495.544

IV. 10, II .

• 438

Rev. L 5 . . . <

• 455

g.t)-

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Library Bureau Cat. no. 1137

W^Y ^9A2

BR 60 . A5 1

The Ante-Nicene fath

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