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S. Irenaeus Lugdunensis, Contra haereses liber quartus

Editors' preface

cujusdam, qui adversus illos saepius disputaverat, allatis ut plurimum responsionibus, infirmat et penitus diluit. Quae quidem omnia apostolorum corroborat auctoritate, qua duo Testamenta, Vetus et Novum, ab uno et eodem Deo profecta invicte asseruntur. At iis firmam, inquit, fidem qui habuerit, ille certe omnia judicabit, gentes, Judaeos, Marcionitas Christum hominem esse negantes, Valentinianos vana de Pleromate, et de Aeonum suorum emissionibus somniantes: judicabit et Gnosticos, atque Ebionitas, qui Christum merum hominem, et alios qui eum fictum duntaxat et simulatum praedicabant, ac denique pseudoprophetas, et omnes schismaticos atque haereticos.

answers of a certain elder who had often disputed against them, for the most part adduced, he weakens and thoroughly refutes them. All of which indeed he corroborates by the authority of the apostles, whereby the two Testaments, the Old and the New, are invincibly asserted to have proceeded from one and the same God. And whoever has firm faith in these things, says he, will certainly judge all men: the Gentiles, the Jews, the Marcionites who deny that Christ is man, the Valentinians who dream vain things concerning the Pleroma and the emissions of their Aeons; he will judge also the Gnostics, and the Ebionites, who proclaimed Christ a mere man, and others who proclaimed Him merely fictitious and simulated, and finally the false prophets, and all schismatics and heretics.

Vera autem, pergit Irenaeus, doctrinae Christianae cognitio repetenda est ex traditionibus Ecclesiae, quae sola et semper martyres suos habuit. Horum autem typi et figurae sunt antiqui prophetae, ex quibus persecutiones justorum non solum praenuntiatae sunt, sed unus et idem, variis licet modis, praedictus est Christus. Quamobrem Marcionitas aliosque haereticos, ab altero Deo dicentes esse prophetas, non solum corripit, sed vanas radicitus extrahit eorum rationes. Nec minore impetu concutit Valentinianos, qui sacras Scripturas vel a summo, vel a medio Pleromate, vel etiam a mundi conditore, a quo prophetas missos opinabantur, profectas esse contendebant. Catholici vero omnes, addit auctor noster, magno consensu affirmant ab uno et eodem Deo, qui vere prophetas misit, creata esse omnia. Quod quidem non modo ex parabolis, sed ipsis etiam probat Christi Domini verbis.

Moreover, continues Irenaeus, the true knowledge of Christian doctrine is to be sought from the traditions of the Church, which alone and always has had her martyrs. Now the types and figures of these are the ancient prophets, by whom not only were the persecutions of the just foretold, but one and the same Christ, though in various ways, was predicted. Wherefore he not only rebukes the Marcionites and other heretics who say that the prophets are from another God, but plucks out their vain reasons by the roots. With no less force does he shake the Valentinians, who contended that the Sacred Scriptures proceeded either from the supreme or from the middle Pleroma, or even from the Founder of the world, by whom they supposed the prophets to have been sent. All Catholics, however, adds our author, with great consent affirm that all things were created by one and the same God, Who truly sent the prophets. Which indeed he proves not only from the parables, but also from the very words of Christ the Lord.

Ex quibus opinionem eorum evertit, qui quosdam ex natura sua bonos, malos vero alios asserebant. Argumentis autem illorum ut faciat satis, dilucide explicat cur angeli et homines a creationis suae exordio tantae non fuerint perfectionis, ut amplius peccare non possent. Neque tamen humana, inquit doctus vir, infirmitas in Deum idcirco est refundenda. Nam homo, cum liber sit creatus, ipse sui boni et mali auctor est; atque idcirco aut poenis, aut praemiis a Deo jure merito afficitur. Unus itaque idem ipse Deus est, qui ea omnia, sicuti ex zizaniorum parabola liquet, hominibus decernit. Denique cur impii vocentur filii diaboli, edisserit: et postquam libri sequentis exposuit argumentum, huic libro imponit coronidem.

From which things he overthrows the opinion of those who asserted that some men are good by their own nature, and others evil. And to satisfy their arguments, he lucidly explains why angels and men from the beginning of their creation were not of so great perfection that they could no longer sin. Nor yet, says the learned man, is human weakness on that account to be laid upon God. For man, since he was created free, is himself the author of his own good and evil, and therefore is deservedly visited by God either with punishments or with rewards. It is therefore one and the very same God Who decrees all these things for men, just as is clear from the parable of the tares. Finally he sets forth why the wicked are called sons of the devil; and after he has set forth the argument of the following book, he puts the finishing touch to this book.

LIBER QUARTUS.

Fourth Book.

PRAEFATIO.

Preface.

1. Hunc quartum librum, dilectissime, transmittens tibi, operis quod est de detectione et eversione falsae cognitionis, quemadmodum promisimus, per Domini sermones ea quae praediximus, confirmabimus: uti et tu, sicut postulasti, undique a nobis accipias occasiones ad confutandos omnes haereticos, et eos omnimodis retusos non longius sinas in erroris procedere profundum, neque ignorantiae praefocari pelago; sed convertens eos in veritatis portum, facias suam percipere salutem.

1. Sending to you, most beloved, this fourth book of the work which is on the detection and overthrow of false knowledge, we shall, as we promised, confirm through the words of the Lord the things which we have spoken before; so that you also, just as you requested, may receive from us on all sides occasions for refuting all the heretics, and when they have been beaten back in every way, may not allow them to advance any further into the depth of error, nor to be choked in the sea of ignorance, but turning them back into the haven of truth, may cause them to receive their salvation.

2. Eum autem qui velit eos convertere, oportet diligenter scire regulas sive argumenta ipsorum. Nec enim possibile est alicui curare quosdam male habentes, qui ignorat passionem eorum qui male valent. Quapropter hi qui ante nos fuerunt, et quidem multo nobis meliores, non tamen satis potuerunt contradicere his qui sunt a Valentino, quia ignorabant regulam ipsorum, quam nos cum omni diligentia in primo libro tibi tradidimus; in quo et ostendimus doctrinam eorum recapitulationem esse omnium haereticorum. Quapropter et in secundo tanquam speculum habuimus eos totius eversionis. Qui enim his contradicunt secundum quod oportet, contradicunt omnibus qui sunt malae sententiae; et qui hos evertent, evertunt omnem haeresim.

2. Now he who wishes to convert them must diligently know their rules or arguments. For it is not possible for anyone to cure those who are ill if he is ignorant of the ailment of those who are unwell. Wherefore those who were before us, and indeed much better than we, were nevertheless not able sufficiently to gainsay those who are of the school of Valentinus, because they were ignorant of their rule, which we have handed down to you with all diligence in the first book, in which we also showed that their doctrine is a recapitulation of all the heretics. Wherefore in the second book also we had them as it were as a mirror of the whole overthrow. For those who gainsay them as is fitting gainsay all who are of an evil opinion; and those who overthrow them overthrow every heresy.

3. Super omnes est enim blasphema regula ipsorum: quandoquidem factorem et fabricatorem, qui est unus Deus, secundum quod ostendimus, de labe sive defectione eum emissum dicunt. Blasphemant autem et in Dominum nostrum, abscindentes et dividentes Jesum a Christo, et Christum a Salvatore, et Salvatorem rursum a Verbo, et Verbum ab Unigenito. Et quemadmodum fabricatorem ex labe sive defectione emissum dicunt; sic et Christum et Spiritum sanctum propter labem emissum docuerunt, et Salvatorem ab iis Aeonibus qui a labe emissi sunt, fructificationem esse; ut nihil sit apud eos sine blasphemia. In eo igitur, qui ante hunc est, libro ostensa est de his omnibus sententia apostolorum, quoniam non solum nihil tale senserunt « qui ab initio speculatores et ministri fuerunt verbi » veritatis; sed et praedicaverunt nobis fugere hujusmodi sententias, Spiritu providentes eos qui seducturi erant simpliciores.

3. For their rule is blasphemous above all, inasmuch as the Maker and Framer, Who is the one God, as we have shown, they say was sent forth from defect or falling away. And they blaspheme also against our Lord, cutting off and dividing Jesus from Christ, and Christ from the Saviour, and the Saviour again from the Word, and the Word from the Only-begotten. And just as they say that the Framer was sent forth from defect or falling away, so they taught that both Christ and the Holy Spirit were sent forth on account of the defect, and that the Saviour is a fruit-bearing from those Aeons that were sent forth from the defect, so that nothing among them is without blasphemy. In the book which precedes this one, therefore, the mind of the apostles concerning all these things was shown, since "those who from the beginning were eyewitnesses and ministers of the word" of truth not only thought nothing of the kind, but also preached to us to shun opinions of this sort, foreseeing through the Spirit those who were about to seduce the simpler folk.

Editors' notes and page, col. 973

Footnotes

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Cap. 27 et seqq.

Chapter 27 and following.

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Cap. 33.

Chapter 33.

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Ibid.

In the same place.

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Cap. 34.

Chapter 34.

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Cap. 35.

Chapter 35.

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Cap. 36.

Chapter 36.

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Cap. 37.

Chapter 37.

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Cap. 38.

Chapter 38.

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Cap. 39 et seq.

Chapter 39 and following.

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Cap. 41.

Chapter 41.

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Luc. I, 2.

Luke 1:2.

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Hunc quartum. In Feuard. marg., et Voss. Nunc quartum.

"This fourth": in Feuardent's margin, and in the Vossius manuscript, "Now the fourth".

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Confirmabimus. Al. confirmavimus.

"We shall confirm": others read "we have confirmed".

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Procedere. In cod. Arund. et edit. Oxon., procidere. Sed minus convenit cum longius.

"To go forward": in the Arundel manuscript and the Oxford edition, "to fall forward". But this fits less well with "further".

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Tibi. Deest in Voss.

"To you": missing in the Vossius manuscript.

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Speculum. In Feuard. marg. spectaculum.

"Mirror": in Feuardent's margin, "spectacle".

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Evertent. Editt., evertunt.

"Will overthrow": the editions read "overthrow".

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Propter labem emissum. Ad instaurandam videlicet labem, in quam ex praecipiti, atque temerario cognoscendi Patris studio incurrerant Aeones. Vide lib. I, cap. 11.

"Sent forth on account of the defect": that is, to repair the defect into which the Aeons had fallen through their headlong and rash eagerness to know the Father. See Book I, chapter 11.

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Qui a labe emissi sunt. Id est, quos labes infecit. Neque enim haec plus aequo urgenda, quasi ab ipsa labe seu vitio originem sumpserint Aeones: id quippe repugnat Valentinianorum hypothesi.

"Who were sent forth from the defect": that is, those whom the defect infected. For these words are not to be pressed further than is fair, as though the Aeons had taken their origin from the defect or fault itself; for that is contrary to the hypothesis of the Valentinians.

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Providentes. Pro praevidentes: quo sensu futura providere, providere quid futurum sit scriptum a Cicerone.

"Foreseeing": for "praevidentes" (foreseeing); in this sense "providere futura" (to foresee things to come) and "providere quid futurum sit" (to foresee what will be) were written by Cicero.

Footnotes

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Cap. 35.

Chapter 35.

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Cap. 36.

Chapter 36.

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Cap. 37.

Chapter 37.

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Luc. I, 2.

Luke 1:2.

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Evertent. Editt., evertunt.

"Will overthrow": the editions read "overthrow".

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Propter labem emissum. Ad instaurandam videlicet labem, in quam ex praecipiti, atque temerario cognoscendi Patris studio incurrerant Aeones. Vide lib. I, cap. 11.

"Emitted on account of the fall": that is, to repair the fall into which the Aeons had run through their headlong and rash eagerness to know the Father. See Book I, chapter 11.

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Qui a labe emissi sunt. Id est, quos labes infecit. Neque enim haec plus aequo urgenda, quasi ab ipsa labe seu vitio originem sumpserint Aeones: id quippe repugnat Valentinianorum hypothesi.

"Who were emitted from the fall": that is, whom the fall infected. For this is not to be pressed further than is fair, as though the Aeons took their origin from the fall or flaw itself; that indeed contradicts the hypothesis of the Valentinians.

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Providentes. Pro praevidentes: quo sensu futura providere, providere quid futurum sit scriptum a Cicerone.

"Providing": for "foreseeing", in which sense "to foresee things to come" and "to foresee what is to be" are written by Cicero.

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4. Quemadmodum enim serpens Evam seduxit, promittens ei quod non habebat ipse ; sic et hi praetendentes majorem agnitionem , et mysteria inenarrabilia, et promittentes eam, quam dicunt intra Pleroma esse , receptionem, in mortem demergunt sibi credentes ; apostatas eos constituentes ab eo qui eos fecit. Et tunc quidem apostata angelus per serpentem inobedientiam hominum operatus, existimavit latere se Dominum : quapropter eamdem ei formam et appellationem tribuit Deus. Nunc autem, quoniam novissima sunt tempora, extenditur malum in homines, non solum apostatas eos faciens, sed et blasphemos in plasmatorem instituit multis machinationibus, id est , per omnes haereticos qui praedicti sunt. Hi enim omnes, quamvis ex differentibus locis egrediantur, et differentia doceant , in idem tamen blasphemiae concurrunt propositum, lethaliter vulnerantes, docendo blasphemiam in Deum factorem et nutritorem nostrum, et derogando salutem hominis. Homo est autem temperatio animae et carnis, qui secundum similitudinem Dei formatus est, et per manus ejus plasmatus est, hoc est per Filium et Spiritum, quibus et dixit : « Faciamus hominem. » Hoc ergo propositum est ejus qui vitae nostrae invidet, incredulos suae salutis efficere homines, et blasphemos in plasmatorem Deum. Quaecunque enim cum gravitate summa dixerint omnes haeretici, in ultimum ad hoc deveniunt, ut blasphement fabricatorem, et contradicant saluti plasmatis Dei, quod quidem est caro : propter quam omnem dispositionem fecisse Filium Dei, multis modis ostendimus , et manifestavimus neminem alium Deum appellari a Scripturis, nisi Patrem omnium, et Filium , et eos qui adoptionem habent.

4. For just as the serpent beguiled Eve by promising her what he did not himself possess; so also these men, holding out a pretence of greater knowledge and unspeakable mysteries, and promising that reception which they say is within the Pleroma, plunge those who believe them into death, rendering them apostates from Him Who made them. And at that time indeed the apostate angel, having wrought the disobedience of men through the serpent, imagined that he escaped the notice of the Lord: wherefore God assigned to him the same form and name. But now, since these are the last times, the evil is spread abroad among men, not only making them apostates, but by many contrivances instituting them blasphemers against the Fashioner, that is, through all the heretics who have been mentioned before. For all these, although they issue forth from different places and teach different doctrines, nevertheless concur in the same design of blasphemy, wounding unto death by teaching blasphemy against God our Maker and Nourisher, and detracting from the salvation of man. Now man is a blending of soul and flesh, who was formed according to the likeness of God, and was fashioned by His hands, that is, through the Son and the Spirit, to Whom also He said: "Let Us make man." This, therefore, is the aim of him who envies our life, to render men unbelieving with respect to their own salvation, and blasphemous against God the Fashioner. For whatsoever things all the heretics may utter with the utmost solemnity, they come at last to this, that they blaspheme the Maker, and contradict the salvation of God's workmanship, which indeed is the flesh: on behalf of which we have shown in many ways that the Son of God accomplished the whole dispensation, and have made it plain that no other is called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.

CAPUT PRIMUM

Chapter I.

Christum unum solum Deum ac Patrem et cognovisse et docuisse discipulos.

That Christ both knew and taught His disciples one only God and Father.

1. Cum sit igitur hoc firmum et constans, neminem alterum Deum et Dominum a Spiritu praedicatum, nisi eum qui dominatur omnium Deus, cum Verbo suo, et eos qui adoptionis Spiritum accipiunt, hoc est, eos qui credunt in unum et verum Deum, et Christum Jesum Filium Dei ; similiter et apostolos neminem alium a semetipsis Deum appellasse, aut Dominum cognominasse ; multo autem magis Dominum nostrum, qui et nobis praecepit neminem Patrem confiteri, nisi eum qui est in caelis, qui est unus Deus et unus Pater : manifeste

1. Since, therefore, this is sure and steadfast, that no other God and Lord was proclaimed by the Spirit except the God Who 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 Christ Jesus the Son of God; and likewise that the apostles of themselves called no other God, or named no other Lord; and much more our Lord, Who also commanded us to confess no one as Father except Him Who is in the heavens, Who is the one God and one Father:

Editors' notes and page, col. 975

Footnotes

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Gen. III, 4, 5.

Genesis 3:4–5.

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Gen. I, 26.

Genesis 1:26.

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Matth. XXIII, 9.

Matthew 23:9.

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Eamdem ei formam et appellationem tribuit Deus. Id est, si bene conjicio, angelum apostatam eadem judicii forma, iisdemque verbis, quibus serpentem, damnavit Deus. Illum enim sub serpentis nomine compellabat.

"God gave him the same form and name": that is, if I guess rightly, God condemned the apostate angel with the same form of judgement and in the same words as the serpent. For he was addressing him under the serpent's name.

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Blasphemiam in Deum factorem et nutritorem. Editt. Eras., Gall. et Feuard., in Dominum fabricatorem blasphemiam et nutritorem.

"Blasphemy against God the maker and nourisher": the editions of Erasmus, Gallasius and Feuardent read "against the Lord the fashioner, blasphemy and nourisher".

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Derogando. Id est, inquit Feuard., aliquid de ea diminuendo et detrahendo. Cicero pro Fonteio: Quorum rebus gestis fidem et auctoritatem in testimonio inimicitiarum suspicio derogavit.

"By derogating": that is, says Feuardent, by diminishing and taking something away from it. Cicero, For Fonteius: "the suspicion of enmity has detracted from the credit and authority of their deeds in testimony."

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Cognominasse. Al., cognovisse.

"To have named": others read "to have known".

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running head: S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A 4. Quemadmodum; B doceant, in idem; C propter quam omnem; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Christum unum solum; ends mid-word (ma-nifeste)
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falsa ostenduntur ea quae dicunt circumventores et perversissimi sophistae, dicentes naturaliter et Deum et Patrem esse, quem ipsi adinvenerunt ; Demiurgum vero naturaliter neque Deum , neque Patrem esse , sed verbo tenus dici, eo quod dominetur conditionis, sicut dicunt perversi grammatici, excogitantes in Deum : et doctrinam quidem Christi praetermittentes , et a semetipsis autem falsa divinantes, adversus universam Dei dispositionem argumentantur. Etenim Aeonas suos, et deos, et patres, et dominos, adhuc etiam et caelos vocari dicunt, cum Matre sua, quam et terram, et Jerusalem appellant, multisque aliis vocabulis eam cognominantes.

those things are plainly proved false which the deceivers and most perverse sophists say, who maintain that the being whom they themselves have invented is by nature both God and Father, but that the Demiurge is by nature neither God nor Father, but is called so merely in word, because he rules over the creation, as the perverse grammarians say, devising conceits against God: and setting aside the teaching of Christ, while divining falsehoods out of their own heads, they argue against the whole dispensation of God. For they say that their Aeons are called both gods, and fathers, and lords, and even heavens as well, together with their Mother, whom they also call the earth, and Jerusalem, styling her by many other names.

2. Cui autem non sit manifestum , quoniam si Dominus multos patres scisset et deos, non praecepisset discipulis suis unum scire Deum, et hunc eumdem solum vocare Patrem? Sed potius distinxit eos qui sunt verbo tenus dii, ab eo qui sit vere Deus, ut non errent secundum doctrinam ejus, neque alterum pro altero audiant. Si autem nobis quidem praecepit unum vocare Patrem et Deum, ipse autem interdum alteros confitetur patres et deos eodem modo, alia quidem praecipiens videbitur discipulis, alia vero ipse faciens. Non est autem hoc magistri boni, sed seductoris et invidi. Et apostoli autem secundum eos transgressores ostenduntur praecepti, Demiurgum Deum, et Dominum, et Patrem confitentes, quemadmodum ostendimus, si non hic solus est Deus et Pater. Jesus ergo transgressionis auctor et magister erit eis, qui praecepit unum vocari Patrem , imponens eis necessitatem Demiurgum confiteri suum Patrem, quemadmodum ostensum est.

2. Now to whom is it not plain that if the Lord had known many fathers and gods, He would not have commanded His disciples to know one God, and to call this same One alone Father? But rather He distinguished those who are gods merely in word from Him Who is truly God, so that they might not err regarding His teaching, nor understand one instead of another. But if He commanded us indeed to call one only Father and God, while He Himself at times confesses other fathers and gods in the same manner, He will appear to enjoin one thing upon His disciples while doing another Himself. Now this is not the part of a good teacher, but of a deceiver and an envious one. Moreover, the apostles also, according to them, are shown to be transgressors of the commandment, in confessing the Demiurge as God, and Lord, and Father, as we have shown, if this One is not alone God and Father. Jesus, therefore, Who commanded that one should be called Father, will be to them the author and teacher of transgression, since He laid upon them the necessity of confessing the Demiurge as their Father, as has been shown.

CAPUT II.

Chapter II.

Probat apertis tum Moysis , tum aliorum prophetarum, quorum sermones Christi sunt, testimoniis, eum et unum et solum Deum esse, mundi conditorem, quem Dominus annuntiabat, et quem Patrem suum esse dicebat.

He proves by clear testimonies both of Moses and of the other prophets, whose words are Christ's, that the Creator of the world is both the one and only God, Whom the Lord proclaimed, and Whom He declared to be His Father.

1. Moyses igitur recapitulationem universae legis, quam acceperat a Demiurgo, in Deuteronomio faciens, sic ait : « Attende, caelum, et loquar : et audiat terra verba ex ore meo. » Rursum David adjutorium suum dicens a Domino fieri : « Adjutorium, inquit, meum a Domino, qui fecit caelum et terram. » Et Isaias confitetur a Deo, qui fecit caelum et terram, et dominatur eorum, fieri sermones : « Audi, inquit, caelum, et auribus

1. Moses, therefore, making in Deuteronomy a summary of the whole law which he had received from the Demiurge, speaks thus: "Give ear, O heaven, and I will speak; and let the earth hear the words out of my mouth." Again, David, declaring that his help comes from the Lord, says: "My help is from the Lord, Who made heaven and earth." And Isaiah confesses that words proceed from God, Who made heaven and earth and rules over them: "Hear," he says, "O heaven, and give ear,

Editors' notes and page, col. 976

Footnotes

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Joan. X, 35.

John 10:35.

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Deuter. XXXII, 1.

Deuteronomy 32:1.

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Psal. VII, 11, et CXXIII, 8.

Psalm 7:11 (Vulgate numbering), and Psalm 123:8.

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Vocare. Eras., Gall., Feuard. et Merc. 2, vocari.

"To call": Erasmus, Gallasius, Feuardent and the second Mercer manuscript read "to be called".

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Distinxit eos ..... vere Deus. In Eras. et Gall., distinxisset ... verus; sine eos et Deus.

"He distinguished them ... truly God": in Erasmus and Gallasius, "he would have distinguished ... true", without "them" and "God".

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Deo. Editt. Domino.

"God": the editions read "the Lord".

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Page

running head: PI LUGDUNENSIS ET MARTYRIS
marginal letters: A nifeste falsa; B Dominus multos; C ergo transgressionis; D (in footnote)
old-edition numerals: 229 before CAPUT II.
other: Latin only, no Greek printed; begins mid-word from col. 975 (ma-nifeste); editors' matter: Probat apertis tum

PG 7:977

percipe, terra, quoniam Dominus locutus est. » Et iterum : « Sic ait Dominus Deus, qui fecit caelum, et affixit illud ; qui confirmavit terram, et quae in ea sunt : et qui dat afflatum populo, qui est super eam, et spiritum his qui calcant illam. »

O earth, for the Lord has spoken." And again: "Thus says the Lord God, Who made the heaven, and fixed it; Who established the earth, and the things that are in it; and Who gives breath to the people that is upon it, and spirit to those who tread upon it."

2. Rursum Dominus noster Jesus Christus eumdem hunc Patrem suum confitetur, in eo quod dicit : « Confiteor tibi, Pater, Domine caeli et terrae. » Quem Patrem volunt nos audire hi, qui sunt Pandorae perversissimi sophistae? Utrumne Bythum, quem a semetipsis finxerunt ; an Matrem eorum ; an Unigenitum? An quem Marcionitae, vel caeteri adinvenerunt Deum? (quem quidem non esse Deum, per multa demonstravimus) an (quod est verum) fabricatorem caeli et terrae? quem et prophetae praedicaverunt, quem et Christus suum Patrem confitetur, quem et lex annuntiat, dicens : « Audi, Israel, Dominus Deus tuus unus est. »

2. Again, our Lord Jesus Christ confesses this same One to be His Father, in that He says: "I thank Thee, O Father, Lord of heaven and earth." What Father do these most perverse sophists of Pandora wish us to understand? Whether Bythus, whom they have fashioned out of their own heads; or their Mother; or the Only-begotten? Or the God whom the Marcionites or the others have invented (who indeed we have proved by many arguments is not God)? Or (what is true) the Maker of heaven and earth, Whom the prophets also proclaimed, Whom Christ also confesses as His Father, Whom the law also announces, saying: "Hear, O Israel, the Lord your God is one"?

3. Quoniam autem Moysi litterae verba sint Christi, ipse ait ad Judaeos, quemadmodum Joannes in Evangelio commemoratus est : « Si credidissetis Moysi, credidissetis et mihi : de me enim ille scripsit. Si autem illius litteris non creditis, neque meis sermonibus credetis. » Manifestissime significans, Moysi litteras suos esse sermones. Ergo si Moysi , et reliquorum sine dubio prophetarum sermones ipsius sunt, quemadmodum demonstravimus. Et iterum ipse Dominus ostendit, Abraham dixisse diviti de his omnibus, qui adhuc erant in vita : « Si Moysi et prophetis non obediunt, nec si quis a mortuis resurgens ad illos eat, credent ei. »

3. And that the writings of Moses are the words of Christ, He Himself says to the Jews, as John has recorded in the Gospel: "If you had believed Moses, you would have believed Me also; for he wrote of Me. But if you do not believe his writings, neither will you believe My words." Most plainly signifying that the writings of Moses are His own words. If, then, those of Moses are His, the words of the rest of the prophets also are without doubt His own, as we have proved. And again, the Lord Himself shows that Abraham said to the rich man concerning all those who were still alive: "If they do not obey Moses and the prophets, neither if one rise from the dead and go to them will they believe him."

4. Non autem fabulam retulit nobis pauperis et divitis ; sed primum quidem docuit, neminem oportere deliciis uti, neque in saecularibus oblectamentis, et multis epulis degentes, servire suis voluptatibus, et oblivisci Deum. « Erat enim, inquit, dives, qui vestiebatur purpuram et byssum, et delectabatur epulis splendidis. » De talibus autem et per Isaiam dixit Spiritus : « Cum citharis, et tympanis, et psalteriis, et tibiis vinum bibunt : opera autem Dei non intuentur, et opera manuum ejus non considerant. » Ne ergo in eamdem poenam cum his veniamus, finem eorum ostendit Dominus ; simul significans, quod obedientes Moysi et prophetis crederent in eum, quem

4. Now He did not relate to us a fable of the poor man and the rich man; but first indeed He taught that no one ought to give himself up to luxury, nor, living in worldly pleasures and many banquets, be a slave to his own lusts and forget God. "For there was," He says, "a rich man, who was clothed in purple and fine linen, and fared sumptuously." Concerning such men the Spirit also spoke through Isaiah: "They drink wine with harps, and timbrels, and psalteries, and flutes; but they regard not the works of God, neither do they consider the works of His hands." Lest, therefore, we should come into the same punishment with them, the Lord showed their end; signifying at the same time that if they obeyed Moses and the prophets, they would believe in Him Whom

Editors' notes and page, col. 977

Footnotes

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Isa. I, 2.

Isaiah 1:2.

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Ibid. XLII, 5.

The same, 42:5.

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Matth. XI, 25.

Matthew 11:25.

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Deut. VI, 4.

Deuteronomy 6:4.

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Cap. III.

Chapter III.

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Joann. V, 46, 47.

John 5:46–47.

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Luc. XVI, 31.

Luke 16:31.

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Cap. IV.

Chapter IV.

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Luc. XVI, 19.

Luke 16:19.

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Isa. V, 12.

Isaiah 5:12.

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Confirmavit. Clarom. conformavit.

"He confirmed": the Clermont manuscript reads "he conformed".

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Confiteor. Voss., confitebor, quomodo supra lib. I, cap. 20, n. 3, in Graeco Marcosii allegarunt.

"I confess": the Vossius manuscript reads "I will confess", as the Marcosians cited it in the Greek above, Book I, chapter 20, no. 3.

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Pandorae perversissimi sophistae. Alludit ad haereticorum salvatorem, quem Hesiodi Pandorae similem dicit lib. II, cap. 14, n. 5, quia singuli Aeones quod habebant in se optimum atque florentissimum in eum contulisse fingebantur. Hinc eodem libro cap. 30, n. 4, Gnosticos vocat satellites circa Pandoram dispositos.

"Of the Pandora of a most perverse sophist": he alludes to the heretics' saviour, whom he calls like Hesiod's Pandora in Book II, chapter 14, no. 5, because each of the Aeons was imagined to have contributed to him the best and most flourishing thing it had in itself. Hence in the same book, chapter 30, no. 4, he calls the Gnostics "satellites stationed around Pandora".

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Deus tuus. In omnibus Bibliorum exemplaribus, Deus noster. At vocem Deus addunt Arund., Merc. 2, et Grab. cum sacro textu.

"Your God": in all copies of the Bible, "our God". But the Arundel manuscript, the second Mercer manuscript and Grabe add the word "God", with the sacred text.

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Purpuram et byssum. Sic ad imitationem Graeci textus habent Clarom. et Anglican., quomodo et supra lib. III, cap. 14, n. 3, codices Clarom. et Ottob. habere monui. Editt., purpura et bysso.

"Purple and fine linen" (accusative): so read the Clermont and the English manuscripts, imitating the Greek text, as I noted above, Book III, chapter 14, no. 3, that the Clermont and Ottobonian manuscripts read. The editions have "with purple and fine linen" (ablative).

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Tibiis. Feuard. in marg., Arund. et Voss., tubis.

"Pipes": Feuardent in the margin, the Arundel and the Vossius manuscripts read "trumpets".

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Page

running head: CONTRA HAERESES
marginal letters: A percipe, terra; B tae praedicaverunt; C mortuis resurgens; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:978

ipsi praedicassent, Dei Filium qui resurrexit a mortuis, et vitam nobis donat : et demonstrat, ex una substantia esse omnia, id est Abraham et Moysem, et prophetas, etiam ipsum Dominum qui resurrexit a mortuis, in quem et credunt multi qui sunt ex circumcisione, qui et Moysem et prophetas audiunt praedicantes adventum Filii Dei. Qui autem spernunt, ab altera substantia eos esse dicunt, neque primogenitum mortuorum sciunt ; separatim Christum intelligentes, tanquam impassibilem perseverantem, et separatim eum , qui passus est, Jesum.

they had preached, the Son of God, Who rose from the dead and bestows life upon us; and He proves that all are from one substance, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, Who rose from the dead, in Whom also many who are of the circumcision believe, who hear both Moses and the prophets preaching the coming of the Son of God. But those who despise them say that they are from another substance, and do not know the First-begotten of the dead—understanding Christ separately, as continuing impassible, and Jesus, Who suffered, separately.

5. Non enim a Patre accipiunt cognoscere Filium, nec a Filio discunt Patrem, manifeste et sine parabolis eum Deum, qui est vere, docente. « Ne, inquit, juraveritis in totum, neque in caelum, quoniam thronus est Dei : neque in terram, quoniam scabellum est pedum ejus : neque per Hierusalem, quoniam civitas est magni Regis. » Haec enim in fabricatorem manifeste dicta sunt, quemadmodum et Isaias ait : « Caelum mihi sedes est, terra suppedaneum pedum meorum. » Et praeter hunc alius non est Deus ; caeterum a Domino neque Deus, neque magnus Rex diceretur : hujusmodi enim nec comparationem, nec ullam recipit superlationem. Qui enim super se habet aliquem superiorem, et sub alterius potestate est, hic neque Deus, neque magnus Rex dici potest.

5. For they do not receive from the Father the knowledge of the Son, nor do they learn the Father from the Son, Who teaches clearly and without parables concerning the God Who truly is. "Swear not at all," He says, "neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King." For these things were plainly spoken with reference to the Maker, even as Isaiah also says: "Heaven is My throne, and the earth is the footstool of My feet." And besides Him there is no other God; otherwise He would be called by the Lord neither God nor the great King: for such a Being admits of neither comparison nor any superior. For he who has anyone higher above him, and is under the power of another, can be called neither God nor the great King.

6. Sed nec per ironiam quidem haec dicta esse, poterunt dicere, cum convincantur ab ipsis dictis, quoniam in veritate dicta sunt. Etenim veritas erat ipse qui loquebatur, et vere vindicabat suam domum, projiciens ex ea nummularios, qui et emebant, et vendebant, dicens eis : « Scriptum est, domus mea domus orationis vocabitur ; vos autem fecistis eam speluncam latronum. » Et quam causam habuit hoc facere et dicere, et domum suam vindicare, si alterum Deum annuntiabat? Sed ut ostenderet transgressores paternae legis. Neque enim domum incusabat, neque legem reprehendebat, quam venerat adimplere ; sed eos, qui non bene utebantur domo, et eos, qui legem transgrediebantur, arguebat. Et ideo Scribae et Pharisaei, qui coeperant a temporibus legis contemnere Deum, nec Verbum ejus receperunt, id est

6. Nor indeed will they be able to say that these things were spoken in irony, since they are convicted by the words themselves that they were spoken in truth. For He Who spoke was Himself the Truth, and He truly vindicated His own house, casting out of it the money-changers who bought and sold, saying to them: "It is written, My house shall be called a house of prayer; but you have made it a den of robbers." And what reason had He to do and say this, and to vindicate His house, if He was proclaiming another God? Surely it was that He might show up the transgressors of His Father's law. For He neither blamed the house, nor found fault with the law, which He had come to fulfil; but He reproved those who made an ill use of the house, and those who transgressed the law. And therefore the scribes and Pharisees, who from the times of the law had begun to despise God, did not receive His Word either, that is,

Editors' notes and page, col. 978

Footnotes

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Cap. V.

Chapter V.

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Matth. V, 34, 35.

Matthew 5:34–35.

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Isa. LXVI, 1.

Isaiah 66:1.

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Matth. XXI.

Matthew 21.

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Spernunt. Ita pro dispernunt posui ex Clarom. et Voss. qui ambo omittunt sequens et.

"They spurn": so I have set it for "they utterly spurn", from the Clermont and Vossius manuscripts, which both omit the following "and".

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Docente. Sic Feuard. in marg. et cod. Clarom. Caeteri omnes mendose, docentem.

"Teaching" (ablative): so Feuardent in the margin and the Clermont manuscript. All the others, wrongly, "teaching" (accusative).

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Caeterum. Pro alioquin.

"Moreover": for "otherwise".

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Quam causam. Alii, quam ob causam.

"What cause": others read "for what cause".

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Sed ut ostenderet. Id est, nisi ut ostenderet.

"But to show": that is, "except to show".

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Page

running head: RA HAERESES LIB. IV.
marginal letters: A ipsi praedicassent; B « Ne, inquit; C poterunt dicere; D (in footnote)
old-edition numerals: 230 before non bene
other: Latin only, no Greek printed

PG 7:979

non crediderunt Christo, de quibus Isaias ait : « Principes tui indicto audientes sunt, socii furum, diligentes munera, sectantes retributionem, pupillis non judicantes, et judicium viduarum non attendentes. » Et Jeremias autem similiter : « Qui praesunt, inquit, populo meo, me nesciebant : filii insensati et imprudentes sunt, sapientes sunt in malefaciendo, bene autem facere non cognoverunt. »

did not believe in Christ, of whom Isaiah says: "Your princes are disobedient, companions of thieves, loving bribes, following after rewards, not judging for orphans, and not heeding the cause of widows." And Jeremiah likewise: "They who rule over My people," he says, "did not know Me: they are foolish and unwise children; they are wise to do evil, but to do good they have not known."

7. Quotquot autem timebant Deum, et solliciti erant circa legem ejus, ipsi accucurrerunt Christo, et salvati sunt omnes : « Ite » enim, inquit discipulis, « ad oves quae perierunt domus Israel. » Et Samaritae autem, inquit, cum mansisset Dominus apud eos biduo, « multo plures crediderunt propter sermones ejus, et mulieri dicebant : Jam non propter tuam loquelam credimus ; ipsi enim audivimus, et scimus quoniam hic est vere Salvator mundi. » Et Paulus autem ait : « Et sic omnis Israel salvabitur. » Sed et legem paedagogum nostrum in Jesum Christum dixit. Non ergo quorumdam infidelitatem legi ascribant : non enim lex prohibebat eos credere in Filium Dei, sed et adhortabatur, dicens , non aliter salvari homines ab antiqua serpentis plaga, nisi credant in eum, qui secundum similitudinem carnis peccati in ligno martyrii exaltatur a terra, et omnia trahit ad se, et vivificat mortuos.

7. But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved: for "Go," He said to His disciples, "to the lost sheep of the house of Israel." And the Samaritans also, it says, when the Lord had stayed among them two days, "many more believed because of His words, and said to the woman: Now we believe, not because of your speech; for we have heard for ourselves, and we know that this is truly the Saviour of the world." And Paul also says: "And so all Israel shall be saved." Moreover, he also called the law our tutor unto Christ Jesus. Let them not, therefore, ascribe the unbelief of certain persons to the law: for the law did not forbid them to believe in the Son of God, nay, it even exhorted them, saying that men could not otherwise be saved from the ancient wound of the serpent unless they believed in Him Who, according to the likeness of the flesh of sin, is lifted up from the earth on the tree of martyrdom, and draws all things to Himself, and vivifies the dead.

CAPUT III.

Chapter III.

Respondet cavillis Gnosticorum : non idcirco Deum verum mutari aut desinere esse, quod coelum sedes ejus, et terra suppedaneum pedum ejus, praetereant.

He replies to the cavils of the Gnostics: that the true God does not change or cease to exist because the heaven His throne, and the earth the footstool of His feet, pass away.

1. Quoniam malignantes dicunt : si enim coelum

1. Since they maliciously say: If indeed the heaven

Editors' notes and page, col. 979

Footnotes

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Isa. I, 23.

Isaiah 1:23.

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Jerem. IV, 22.

Jeremiah 4:22.

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Matth. X, 6.

Matthew 10:6.

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Joan. IV, 41, 42.

John 4:41–42.

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Rom. XI, 26.

Romans 11:26.

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Gal. III, 24.

Galatians 3:24.

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Cap. VI.

Chapter VI.

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Indicto audientes. I. e. non obedientes. In Graeco LXX ἀπειθοῦσι in Vulgata, infideles.

"Not hearing what is said": that is, not obeying. In the Greek of the Seventy, "they disobey"; in the Vulgate, "unbelieving".

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Filii. Enim additum in editt. Eras., Gall. et Feuard. omittunt Clarom., Arund. et Voss., nec in Graeco τῶν O' occurrit.

"Sons": the "for" added in the editions of Erasmus, Gallasius and Feuardent is omitted by the Clermont, Arundel and Vossius manuscripts, nor does it occur in the Greek of the Seventy.

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In malefaciendo. Feuard. in marg. et Clarom., ad malefaciendum.

"In doing evil": Feuardent in the margin and the Clermont manuscript read "for doing evil".

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Non enim lex. In aliis deest lex.

"For not the law": in others "law" is missing.

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Dicens. Respicit Irenaeus, ut bene observat Grab., ad ea Dei verba Num. XXI, 8: Fac serpentem aeneum, et pone eum pro signo: qui percussus aspexerit eum, vivet. Quin enim per serpentem aeneum significetur Christus, dubitare non sinit ipsius Servatoris auctoritas, Joan. III, 14, dicentis: Et sicut Moyses exaltavit serpentem in deserto: ita exaltari oportet Filium hominis, ut omnis qui credit in ipsum, non pereat, sed habeat vitam aeternam. Ad eadem procul dubio respexit Justinus M. in Apologia ad Antoninum Pium, haec velut verba Moysis allegans: Ἐὰν προσβλέπητε τῷ τύπῳ τούτῳ, καὶ πιστεύητε, ἐν αὐτῷ σωθήσεσθε. Si inspexeritis hoc signum, et credideritis, salvi in eo eritis. Nec necesse est cum Grabio hariolari, ista deprompsisse Justinum ex apocrypho quodam Moysis libro, vel glossema esse quod in codicem τῶν O' irrepserit: satis patet nihil aliud esse quam paraphrasin, aut versionem paulo liberiorem verborum Moysis.

"Saying": Irenaeus has in view, as Grabe rightly observes, God's words in Numbers 21:8: "Make a bronze serpent and set it up for a sign: whoever is struck and looks on it shall live." That Christ is signified by the bronze serpent, the authority of the Saviour himself does not let us doubt, when he says in John 3:14: "And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up, that whoever believes in him may not perish but have eternal life." To the same words, beyond doubt, Justin Martyr looked in the Apology to Antoninus Pius, citing these as words of Moses: "If you look upon this figure and believe, you will be saved in it." Nor need we guess with Grabe that Justin drew this from some apocryphal book of Moses, or that it is a gloss which crept into the manuscript of the Seventy: it is clear enough that it is nothing but a paraphrase, or a somewhat freer rendering, of the words of Moses.

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Non aliter salvari, etc. Inter varia Patrum antiquorum testimonia, quibus peccatum originale astruit Augustinus adversus Julianum Pelagianum, hunc Irenaei locum ita refert lib. I, cap. 3 novissimae edit.: Irenaeus Lugdunensis episcopus non longe a temporibus apostolorum fuit. Iste ait: Non aliter salvari homines ab antiqua serpentis plaga, nisi credant in eum, qui secundum similitudinem carnis peccati in ligno martyrii exaltatus a terra, omnia traxit ad se, et vivificavit mortuos.

"Are not otherwise saved," etc.: among the various testimonies of the ancient Fathers by which Augustine establishes original sin against Julian the Pelagian, he cites this passage of Irenaeus thus, Book I, chapter 3 of the latest edition: "Irenaeus, bishop of Lyons, was not far from the times of the apostles. He says: Men are not otherwise saved from the ancient wound of the serpent, unless they believe in him who, in the likeness of sinful flesh, was lifted up from the earth on the tree of martyrdom, drew all things to himself, and gave life to the dead."

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Exaltatur ... et ... trahit ... vivificat. Legit Augustinus, exaltatus sine et; tum, traxit ... vivificavit.

"Is lifted up ... and ... draws ... gives life": Augustine reads "lifted up", without "and"; then "drew ... gave life".

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A non crediderunt; B sermones ejus; C ejus, et terra; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Respondet cavillis Gnosticorum

PG 7:980

thronus Dei est, et terra suppedaneum ejus, dictum est autem praeterire caelum et terram ; hisque praetereuntibus oportere etiam hunc Deum, qui super sedeat, praeterire ; et ideo non hunc esse Deum qui sit super omnia ; primo quidem nesciunt quid sit, caelum thronus, et terra suppedaneum. Nec enim sciunt quid sit Deus, sed putant eum more hominis sedere, et contineri, non autem continere. Sed et praeteritionem caeli et terrae ignorant ; Paulus autem non ignoravit, dicens : « Praeterit enim figura hujus mundi. » Deinde quaestionem ipsorum solvit David. Figura enim hujus mundi praetereunte, non solum Deum ait perseverare, sed et servos ejus, in centesimo primo psalmo dicens ita : « Initio terram tu fundasti, Domine, et opera manuum tuarum sunt caeli. Ipsi peribunt ; tu autem perseverabis, et omnes sicut vestimentum veterascent, et sicut cooperimentum mutabis eos, et mutabuntur. Tu autem idem ipse es, et anni tui non deficient. Filii servorum tuorum inhabitabunt, et semen eorum in aeternum dirigetur ; » manifeste ostendens quae sint quae praetereunt, et quis est qui semper perseverat, Deus cum servis suis. Et Isaias autem similiter : « Allevate, inquit, oculos vestros in caelum, et attendite in terram deorsum, quoniam caelum sicut fumus confirmatum est, terra autem sicut vestimentum veterascet : qui autem inhabitant in eis, quemadmodum haec, morientur. Salutare autem meum in aeternum erit, justitia autem mea non deficiet. »

is the throne of God, and the earth His footstool, and it is said that heaven and earth pass away, then when these pass away, this God Who sits upon them must also pass away, and therefore He is not the God Who is over all; first of all, they do not know what is meant by heaven being His throne and the earth His footstool. For they do not know what God is, but imagine that He sits after the manner of a man, and is contained, and does not contain. Moreover, they are also ignorant of the passing away of heaven and earth; whereas Paul was not ignorant of it, saying: "For the fashion of this world passes away." Next, David solves their question. For while the fashion of this world passes away, he says that not only God continues, but His servants also, speaking thus in the hundred and first Psalm: "In the beginning Thou, O Lord, didst lay the foundation of the earth, and the heavens are the works of Thy hands. They shall perish, but Thou shalt continue; and they all shall grow old like a garment, and like a vesture shalt Thou change them, and they shall be changed. But Thou art the selfsame, and Thy years shall not fail. The children of Thy servants shall dwell there, and their seed shall be directed for ever;" plainly showing what things they are that pass away, and Who it is that ever continues, even God together with His servants. And Isaiah likewise: "Lift up your eyes," he says, "to the heaven, and look upon the earth beneath; for the heaven was solidified like smoke, and the earth shall grow old like a garment, and they who dwell therein shall die in like manner as these. But My salvation shall be for ever, and My righteousness shall not fail."

CAPUT IV.

Chapter IV.

Respondet alteri objectioni, et probat eversa licet et

He replies to another objection, and proves that although Jerusalem,

Editors' notes and page, col. 980

Footnotes

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Luc. XXI, 33.

Luke 21:33.

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I Cor. VII, 31.

1 Corinthians 7:31.

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Psal. CI, 26 seqq.

Psalm 101:26 and following (Vulgate numbering).

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Isa. LI, 6.

Isaiah 51:6.

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Cap. VII.

Chapter VII.

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Oportere. Al., oportet.

"To be necessary": others read "it is necessary".

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Caelum thronus, et terra suppedaneum. Ita Clarom. et Arund. Caeteri perperam: caelum, thronus, terra et suppedaneum.

"Heaven a throne, and earth a footstool": so the Clermont and Arundel manuscripts. The others wrongly: "heaven, throne, earth and footstool".

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In centesimo primo psalmo. Quia Hebraei, inquit Feuardentius, psalmum nonum in duos partiuntur, is qui nunc ab Irenaeo adducitur, apud eos centesimus secundus est, Graecis vero centesimus primus.

"In the hundred and first psalm": because the Hebrews, says Feuardent, divide the ninth psalm into two, the one now cited by Irenaeus is with them the hundred and second, but with the Greeks the hundred and first.

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Cooperimentum. Feuard. in marg. et Voss., opertorium.

"Covering": Feuardent in the margin and the Vossius manuscript read "cover".

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Mutabis. Legit Irenaeus ἀλλάξεις, non ἑλίξεις ut nostra τῶν O' exemplaria habent.

"You will change": Irenaeus read "you will change", not "you will roll up" as our copies of the Seventy have.

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Idem ipse. Ipse abest a Clarom. et Arund.

"The very same": "very" is absent from the Clermont and Arundel manuscripts.

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Inhabitabunt. In Eras., Gall., Feuard. et Voss., habitabunt.

"Will inhabit": in Erasmus, Gallasius, Feuardent and the Vossius manuscript, "will dwell".

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In aeternum. Feuard. in marg. et Voss., in saeculum.

"For ever": Feuardent in the margin and the Vossius manuscript read "for the age".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A thronus Dei; B Domine, et opera; C mea non deficiet.; D (in footnote)
old-edition numerals: 231 before CAPUT IV.
other: Latin only, no Greek printed; editors' matter: Respondet alteri objectioni

PG 7:981

derelicta Hierosolyma, quae magni Regis civitas erat, nihil de suprema Dei majestate ac potentia decessisse : id enim sapientissimo ejusdem Dei consilio factum fuisse.

which was the city of the great King, was overthrown and forsaken, nothing was detracted from the supreme majesty and power of God: for this was done by the most wise counsel of the same God.

1. Adhuc et de Hierusalem, et de Domino audent dicere, quoniam si esset « magni Regis civitas, » non derelinqueretur. Simile autem est, si quis diceret, quoniam si esset stipula conditio Dei, nunquam a frumento derelinqueretur ; et sarmenta vineae, si a Deo facta essent, nunquam a botris destituta abscinderentur. Quemadmodum autem haec non propter se principaliter facta sunt, sed propter crescentem in eis fructum, quo maturo facto et ablato, derelinquuntur, et e medio auferuntur, quae jam non sunt utilia ad fructificationem : sic et Hierosolyma, quae jugum in se servitutis portaverat (in quo domitus est homo, qui antea non subjiciebatur Deo, cum mors regnabat, et domitus habilis factus est ad libertatem), adveniente fructu libertatis, et aucto, et demesso, et in horreum recepto, et apportatis ab ea his qui fructificare possunt, et in omni mundo disseminatis.

1. Furthermore, concerning Jerusalem and concerning the Lord they dare to say that if it had been "the city of the great King," it would not have been forsaken. Now this is just as if someone were to say that if straw were a creation of God, it would never be parted from the wheat; and that the branches of the vine, if they had been made by God, would never be stripped of their clusters and cut away. But just as these things were not originally made for their own sake, but for the sake of the fruit growing upon them, and when that has ripened and been taken away, the things which are no longer useful for bearing fruit are left behind and taken out of the way: so also was it with Jerusalem, which had borne upon itself the yoke of bondage (under which man was tamed, who previously was not subject to God when death reigned, and having been tamed was made fit for liberty), when the fruit of liberty came, and grew, and was reaped, and was gathered into the barn, and those who are able to bear fruit were brought from it and scattered abroad throughout all the world.

Καθὼς Ἡσαΐας φησί· « Τέκνα Ἰακὼβ βλαστήσει, καὶ ἐξανθήσει Ἰσραὴλ, καὶ πλησθήσεται ἡ οἰκουμένη τοῦ καρποῦ αὐτοῦ. » Εἰς ὅλην οὖν τὴν οἰκουμένην τοῦ καρποῦ αὐτοῦ διασπαρέντος, εἰκότως ἐγκατελείφθη , καὶ ἐκ μέσου ἐγένετο τὰ ποτὲ μὲν καρποφορήσαντα καλῶς (ἐξ αὐτῶν γὰρ τὸ κατὰ σάρκα ὁ Χριστὸς ἐκαρποφορήθη, καὶ οἱ ἀπόστολοι)· νῦν δὲ μηκέτι εὔθετα ὑπάρ-

Even as Isaiah says: "The children of Jacob shall sprout, and Israel shall blossom, and the world shall be filled with his fruit." Since, therefore, his fruit has been scattered throughout the whole world, reasonably have those things been forsaken and taken out of the way which once indeed bore fruit nobly (for from them Christ was brought forth as fruit according to the flesh, and the apostles also), but now are no longer fit

Editors' notes and page, col. 981

Footnotes

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Matth. V, 35, ex Psal. XLVII, 3.

Matthew 5:35, from Psalm 47:3 (Vulgate numbering).

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Isa. XXVII, 6.

Isaiah 27:6.

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Audent dicere. Qui Deum Creatorem et Judaeorum Dominum a summo Deo distinctum volunt.

"They dare to say": those who want God the Creator and Lord of the Jews to be distinct from the highest God.

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Simile autem est. Dicere quod in editt. Eras., Gall. et Feuard. additum legitur, expunxi.

"And it is like": I have struck out "to say", which is read added in the editions of Erasmus, Gallasius and Feuardent.

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His qui. In Voss., his quae. Sed praeferenda prior lectio: Christum enim et apostolos intelligit, ut paulo post explicat.

"To those who": in the Vossius manuscript, "to those things which". But the former reading is to be preferred, for he means Christ and the apostles, as he explains a little later.

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Καθὼς Ἠσαΐας. Graeca haec exstant apud Theodoretum Dial. 3.

"As Isaiah": this Greek survives in Theodoret, Dialogue 3.

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Floriet. Pro florebit. Sic Clarom., Voss. et Merc. 2, nisi quod hi habeant, floret. Editt., florebit.

"Will flower" (floriet): for "florebit". So the Clermont, the Vossius and the second Mercer manuscripts, except that these last have "flowers". The editions, "florebit".

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Fructu. Ventris quod additur in Eras., Gall. et Feuard., omisi cum omnibus mss. et Graeco Theodoreti, necnon sacro ipso Biblico textu.

"With fruit": "of the womb", which is added in Erasmus, Gallasius and Feuardent, I have omitted with all the manuscripts and the Greek of Theodoret, and also with the sacred Bible text itself.

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Ablata est... fructificaverat... ex ipsa... utilis non est. Haec pluraliter exprimit textus Graecus.

"Was taken away ... had borne fruit ... from her ... is not useful": the Greek text expresses these in the plural.

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Page

running head: CONTRA HAERESES
marginal letters: A derelicta Hierosolyma; B sic et Hierosolyma; C ἐγένετο τὰ ποτὲ; D (in footnote)
old-edition numerals: (none)
other: top part Latin only; editors' matter: derelicta Hierosolyma; facing Latin omitted for Καθὼς Ἡσαΐας ... ὑπάρ- (Quemadmodum Isaias ... utilis non est ad); ends mid-word (ὑπάρ-χοντα)

PG 7:982

χοντα πρὸς καρποφορίαν.

having towards fruit-bearing.

Quaecunque enim temporale initium habent, necesse est ea et finem habere temporalem.

For whatsoever things have a temporal beginning, it is necessary that they also have a temporal end.

2. Quoniam igitur a Moyse lex inchoavit, consequenter in Joannem desivit. Ad impletionem ejus advenerat Christus : et propter hoc « lex et prophetae » apud eos « usque ad Joannem ; » et Hierusalem itaque inchoans a David, et adimplens tempora sua. Legisdationem finem oportuit habere, manifestato Novo Testamento.

2. Since therefore the law began from Moses, consequently it ended in John. Christ had come for its fulfilment: and on account of this, "the law and the prophets" were among them "until John;" and Jerusalem also beginning from David, and fulfilling its own times. The giving of the law had to have an end, when the New Testament was manifested.

Ἅπαντα μέτρῳ καὶ τάξει ὁ Θεὸς ποιεῖ, καὶ οὐδὲν ἄμετρον παρ' αὐτῷ, ὅτι μηδὲν ἀναρίθμητον.

God makes all things by measure and order, and nothing is unmeasured with Him, because nothing is unnumbered.

Et bene, qui dixit ipsum immensum Patrem in Filio mensuratum : mensura enim Patris, Filius, quoniam et capit eum. Quoniam autem temporalis erat illorum administratio, Isaias ait : « Derelinquetur filia Sion sicut casa in vinea, et velut custodiarium in cucumerario . » Quando autem haec derelinquentur? Nonne cum fructus auferetur, et derelinquentur folia sola quae jam fructificare non possunt?

And well spoke he who said that the unmeasured Father Himself is measured in the Son: for the Son is the measure of the Father, since He also comprehends Him. Moreover, since their dispensation was temporal, Isaiah says: "The daughter of Sion shall be left as a booth in a vineyard, and as a watch-hut in a cucumber-garden." And when shall these things be left behind? Is it not when the fruit shall be taken away, and only the leaves shall be left behind, which can no longer bear fruit?

3. Et quid de Hierusalem dicimus, quandoquidem et figuram mundi universi oporteat praeterire, adveniente tempore praeteritionis ipsius, ut fructus quidem in horreum colligatur, paleae autem derelictae comburantur? « Dies enim Domini, quasi clibanus ardens : et erunt stipula omnes peccatores, qui faciunt injusta, et comburet eos dies veniens . » Quis est autem hic Dominus, qui talem importat diem, Joannes Baptizator significat, dicens de Christo : « Ipse vos baptizabit in Spiritu sancto et igni, palam habens in manu ejus ad emundandam aream suam, et fructum congregabit in horreum, paleas autem comburet igni inexstinguibili

3. And what do we say concerning Jerusalem, seeing that the fashion of the whole world also must pass away, when the time of its passing away arrives, so that the fruit indeed may be gathered into the barn, while the chaff left behind is burned up? "For the day of the Lord is as a burning oven: and all sinners who do unjust things shall be stubble, and the day that comes shall burn them up." Now who this Lord is that brings in such a day, John the Baptist signifies, saying concerning Christ: "He Himself shall baptize you in the Holy Spirit and fire, having His winnowing-shovel in His hand to cleanse His threshing-floor, and He will gather the fruit into the barn, but the chaff He will burn with fire unquench-

Editors' notes and page, col. 982

Footnotes

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Cap. VIII.

Chapter VIII.

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Luc. XVI, 16.

Luke 16:16.

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Isa. I, 8.

Isaiah 1:8.

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Malach. IV, 1.

Malachi 4:1.

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Cap. IX.

Chapter IX.

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Joannem. Ita Clarom. et Arund. Caeteri, Joanne.

"John" (accusative): so the Clermont and Arundel manuscripts. The others, "John" (ablative).

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Legisdationem. Ita recte Feuard. ex vet. cod. cui consentiunt Clarom. et Voss. Caeteri perperam, legisdationis. Hoc enim pro legisdationem scriptum esse videtur a recentiore quopiam, qui pravae interpunctionis vitio, locum hunc non intellexit; nec advertit legendo legisdationis, legendum fore inchoantem et adimplentem. Sic igitur distinguenda et ordinanda periodus: Ad impletionem ejus (legis) advenerat Christus: et propter hoc lex et prophetae apud eos usque ad Joannem; et Hierusalem itaque inchoans a David, et adimplens tempora sua. Id est, ac proinde Hierusalem inchoans a David, et adimplens tempora sua erat usque ad Joannem. Quod subinde confirmat, hac addita nova sententia: Legisdationem finem oportuit habere, manifestato Novo Testamento. Sic distinguendo facilis erit sensus, nec quidquam excidisse videbitur.

"The lawgiving" (accusative): so Feuardent rightly, from an old manuscript, with which the Clermont and Vossius agree. The others wrongly, "of the lawgiving". This seems to have been written for "the lawgiving" by some later hand which, through faulty punctuation, did not understand the passage, and did not notice that, reading "of the lawgiving", one would have to read "beginning" and "fulfilling" (accusative). The period is therefore to be divided and ordered thus: "Christ had come to its (the law's) fulfilment; and for this reason the law and the prophets were with them until John; and Jerusalem accordingly, beginning from David and fulfilling her times." That is: and so Jerusalem, beginning from David and fulfilling her times, lasted until John. He then confirms this by adding a new sentence: "The lawgiving had to have an end once the New Testament was made manifest." Divided thus, the sense will be easy, and nothing will seem to have dropped out.

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Ἅπαντα μέτρῳ. Hanc Irenaei sententiam Graece ex Claromontano Parallelorum Damasceni codice descriptam edidit Halloixius, in Vita Irenaei pag. 483, quae et in Vaticano eorumdem Parallelorum exemplari tit. A, cap. 2. eodem modo legitur. Irenaeum vero alludere ad Sapientiae XI, 21, quilibet videt.

"All things by measure": Halloix published this sentence of Irenaeus in Greek, copied from the Clermont manuscript of Damascene's Parallels, in his Life of Irenaeus, page 483; it is read the same way in the Vatican copy of the same Parallels, title A, chapter 2. That Irenaeus alludes to Wisdom 11:21, anyone can see.

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Et bene, qui dixit, etc. Consule Dissert. 3, art. 5, § 56.

"And well did he say who said," etc.: consult Dissertation 3, article 5, § 56.

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Custodiarium. Graece, ὀπωροφυλάκιον, id est, pomorum custodia. Hunc Isaiae locum eodem modo legit Cyprianus lib. I adv. Jud., cap. 6, atque hic Irenaeus.

"Watch-hut": in Greek, "fruit-watcher's hut", that is, a guard over fruit. Cyprian reads this passage of Isaiah the same way as Irenaeus here, Book I Against the Jews, chapter 6.

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Colligatur. Clarom. collocetur.

"Be gathered": the Clermont manuscript reads "be placed".

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Page

running head: RA HÆRESES LIB. IV. 982
marginal letters: A χοντα πρὸς; B Et bene, qui; C res, qui faciunt; D mat, hac addita
old-edition numerals: (none)
other: begins mid-word χοντα; ends mid-word inexstingui-; Latin only set where no Greek is printed; facing Latin left out where Greek is printed: fructificationem. and Omnia enim mensura ... nec incompositum.
other: the word inexstinguibili was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 983

PG 7:983

. » Non enim alius est, qui frumentum facit, et alius qui paleas ; sed unus et idem, et judicans ea, id est separans. Sed frumentum quidem et paleae, inanimalia et irrationabilia exsistentia, naturaliter talia facta sunt : homo vero rationabilis, et secundum hoc similis Deo, liber in arbitrio factus et suae potestatis, ipse sibi causa est, ut aliquando quidem frumentum, aliquando autem palea fiat. Quapropter, et juste condemnabitur, quoniam rationabilis factus amisit veram rationem, et irrationabiliter vivens, adversatus est justitiae Dei, tradens se omni terreno spiritui, et omnibus serviens voluptatibus ; quemadmodum Propheta ait : « Homo cum in honore esset, non intellexit, comparatus est jumentis insipientibus, et similis factus est illis . »

able." For there is not one who makes the wheat, and another who makes the chaff; but one and the same, also judging them, that is, separating them. Yet the wheat indeed and the chaff, being inanimate and irrational things, were made such by nature: whereas man, being rational, and according to this like unto God, having been made free in will and of his own power, is himself the cause to himself that sometimes indeed he becomes wheat, and sometimes chaff. Wherefore also he will be justly condemned, because, having been made rational, he lost true reason, and living irrationally, opposed the justice of God, giving himself over to every earthly spirit, and serving all pleasures; even as the Prophet says: "Man, when he was in honour, did not understand; he was compared to senseless beasts, and was made like unto them."

CAPUT V.

Chapter V.

Redit ad susceptum argumentum, et ostendit unicum esse Deum a lege et prophetis annuntiatum, quem Christus Patrem suum confitetur, quique per Verbum suum, unum cum eo Deum vivum notum in utroque Testamento se fecit hominibus.

He returns to the argument undertaken, and shows that there is one sole God proclaimed by the law and the prophets, Whom Christ confesses as His Father, and Who through His Word made Himself, one living God with Him, known to men in both Testaments.

1. Unus igitur et idem Deus, qui plicat coelum quemadmodum librum , et renovat faciem terrae : qui temporalia fecit propter hominem , ut maturescens in eis fructificet immortalitatem, et qui aeterna superducit propter suam benignitatem, « ut ostendat saeculis supervenientibus inenarrabiles divitias benignitatis suae , » qui a lege et prophetis annuntiatus est, quem Christus suum Patrem confessus est. Ipse est autem fabricator ; et ipse est qui super omnia est Deus, quemadmodum Isaias ait : « Ego testis, dicit Dominus Deus, et puer meus, quem elegi, ut cognoscatis, et credatis, et intelligatis, quia ego sum. Ante me non fuit alius Deus, et post me non erit. Ego Deus, et non est absque me

1. One therefore and the same is God, Who folds up the heaven like a book, and renews the face of the earth: Who made temporal things on account of man, that maturing in them he may bring forth the fruit of immortality, and Who brings in eternal things on account of His kindness, "that He may show in the ages to come the unspeakable riches of His kindness," Who was proclaimed by the law and the prophets, Whom Christ confessed as His Father. And He Himself is the Maker; and He Himself is the God Who is over all, even as Isaiah says: "I am witness, says the Lord God, and My servant, whom I have chosen, that you may know, and believe, and understand, that I am He. Before Me there was no other God, and after Me there shall not be. I am God, and beside Me there is none

Editors' notes and page, col. 983

Footnotes

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Matth. III, 2 seq., et Luc. III, 16 seq.

Matthew 3:2 and following, and Luke 3:16 and following.

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Psal. XLVIII, 13.

Psalm 48:13 (Vulgate numbering).

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Cap. X.

Chapter X.

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Isa. XXXVI, 4.

Isaiah 36:4.

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Psal. CIII, 30.

Psalm 103:30 (Vulgate numbering).

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Ephes. II, 7.

Ephesians 2:7.

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Non enim facit. Ita cod. Clarom. Caeteri, non ergo fecit.

"For he does not make": so the Clermont manuscript. The others, "therefore he did not make".

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Inanimalia et irrationabilia. Ita recte vetus Feuard. cod., Clarom., Arund., Voss. et Grab., quibus et Merc. 2 codd. quoad primam vocem consoni sunt. Alii perperam, et animalia irrationabilia. Nam frumentum et paleas cum homine comparans Irenaeus, illa inanimalia et irrationabilia, hunc vero rationabilem dicit.

"Lifeless and irrational": so rightly Feuardent's old manuscript, the Clermont, Arundel and Vossius manuscripts, and Grabe, with whom the two Mercer manuscripts also agree as to the first word. Others wrongly, "and irrational animals". For Irenaeus, comparing the wheat and the chaff with man, calls them lifeless and irrational, but man rational.

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(21) ‹anchor: similis Deo› · call in col 983

Et secundum hoc similis Deo, etc. Non sola cognoscendi vi imaginem Dei in homine repositam definit Irenaeus, verum ex parte solum; ut et in arbitrii libertate, et in intelligendi facultate consistat. Quae pluribus aliis ex antiquis Patribus communis sententia fuit.

"And in this respect like God," etc.: Irenaeus does not define the image of God placed in man as lying in the power of knowing alone, but only in part, so that it consists both in freedom of choice and in the faculty of understanding. This was the common view of many others among the ancient Fathers.

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(22) ‹anchor: omnibus serviens› · call in col 983

Serviens. Desideratur in Clarom. et Voss.

"Serving": wanting in the Clermont and Vossius manuscripts.

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(23) ‹anchor: et puer meus› · call in col 983

Meus. Hoc pronomen auctoritate Arund., Voss. et ipsius Biblici textus addidit Grab., quamvis in ms. Alex. desit.

"My": Grabe added this pronoun on the authority of the Arundel and Vossius manuscripts and of the Bible text itself, although it is missing in the Alexandrian manuscript.

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(24) ‹anchor: Ego (24) Deus› · call in col 983

Ego. Sum additum in editt. Deest in vet. Feuard. cod., in Clarom. et Voss., nec in Graecis Bibliorum exemplaribus est expressum.

"I": "am" is added in the editions. It is missing in Feuardent's old manuscript and in the Clermont and Vossius manuscripts, and is not expressed in the Greek copies of the Bible.

Page

running head: 983 S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A qui frumentum; B similis factus; C qui super; D hunc vero
old-edition numerals: 232 after arbitrio
other: Latin only, no Greek printed; begins mid-word bili; editors' matter: Redit ad susceptum argumentum

PG 7:984

salvans. Annuntiavi, et salvavi . » Et iterum : « Ego sum Deus primus, et super ventura ego sum . » Neque enim varie, neque elate, neque glorians dicit haec : sed quoniam impossibile erat sine Deo discere Deum, per Verbum suum docet homines scire Deum. His igitur qui nesciunt haec, et propter hoc alterum adinvenisse putant Patrem, juste quis dicit : « Erratis, nescientes Scripturas, neque virtutem Dei . »

that saves. I have declared, and I have saved." And again: "I am the first God, and for the things to come I am He." For neither boastfully, nor loftily, nor vaunting does He say these things: but since it was impossible without God to learn of God, through His Word He teaches men to know God. To those therefore who do not know these things, and on account of this suppose that they have discovered another Father, justly does one say: "You err, knowing neither the Scriptures, nor the power of God."

2. Dominus enim noster et magister in ea responsione, quam habuit ad Sadducaeos, qui dicunt resurrectionem non esse, et propter hoc inhonorantes Deum, atque legi detrahentes, et resurrectionem ostendit, et Deum manifestavit, dicens eis : « Erratis, nescientes Scripturas, neque virtutem Dei. De resurrectione enim, inquit, mortuorum non legistis quid dictum est a Deo dicente : Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob ? » et adjecit : « Non est Deus mortuorum, sed viventium : » omnes enim ei vivunt. Per haec utique manifestum fecit, quoniam is qui de rubo locutus est Moysi, et manifestavit se esse Deum patrum, hic est viventium Deus. Quis enim est vivorum Deus, nisi qui est Deus, super quem alius non est Deus? Quem et Daniel propheta , cum dixisset ei Cyrus rex Persarum : « Quare non adoras Bel ? » annuntiavit, dicens : « Quoniam non colo idola manufacta, sed vivum Deum, qui constituit coelum et terram, et habet omnis carnis dominationem . » Iterum dixit : « Dominum Deum meum adorabo, quoniam hic est Deus vivus . » Qui igitur a prophetis adorabatur Deus vivus, hic est vivorum Deus, et Verbum ejus, qui et locutus est Moysi, qui et Sadducaeos redarguit, qui et resurrectionem donavit : utraque his, qui caecutiunt,

2. For our Lord and Master, in that answer which He gave to the Sadducees, who say that there is no resurrection, and on account of this dishonour God and disparage the law, both showed the resurrection and manifested God, saying to them: "You err, knowing neither the Scriptures, nor the power of God. For concerning the resurrection of the dead, He says, have you not read what was spoken by God, saying: I am the God of Abraham, and 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 unto Him. Through these words He certainly made it manifest that He Who spoke to Moses from the bush, and manifested Himself to be the God of the fathers, this is the God of the living. For who is the God of the living, except He Who is God, above Whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians had said to him: "Why do you not worship Bel?" proclaimed, saying: "Because I do not worship idols made with hands, but the living God, Who established heaven and earth, and has dominion over all flesh." Again he said: "I will worship the Lord my God, because this is the living God." The living God therefore Who was worshipped by the prophets, this is the God of the living, and His Word, Who also spoke to Moses, Who also refuted the Sadducees, Who also bestowed the resurrection: showing both things to those who are blind,

Editors' notes and page, col. 984

Footnotes

(2) ‹anchor: not visible› · call in col 984 (call not visible)

Isa. XLII, 10 seq.

Isaiah 42:10 and following (as printed; the passage is Isa. 43:10).

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Ibid. XLI, 4.

The same, 41:4.

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(4) ‹anchor: not visible› · call in col 984 (call not visible)

Matth. XXII, 29.

Matthew 22:29.

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(5) ‹anchor: not visible› · call in col 984 (call not visible)

Cap. XI.

Chapter XI.

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(6) ‹anchor: not visible› · call in col 984 (call not visible)

Matth. XXII, 29, 31, 32; Exod. III, 6.

Matthew 22:29, 31–32; Exodus 3:6.

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(7) ‹anchor: not visible› · call in col 984 (call not visible)

Matth. XXII, 32.

Matthew 22:32.

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(8) ‹anchor: adoras Bel› · call in col 984

Dan. XIV, 3.

Daniel 14:3.

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(9) ‹anchor: carnis dominationem› · call in col 984

Ibid., 4.

The same, verse 4.

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(10) ‹anchor: Deus vivus› · call in col 984

Ibid., 24.

The same, verse 24.

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(25) ‹anchor: not visible› · call in col 984 (call not visible)

Non est absque me salvans. Ita Feuard. in marg., Clarom., Voss., Arund. (nisi quod hic habeat Salvator) et textus Graecus τῶν O'. Caeteri: ante me non est Salvator.

"There is none saving apart from me": so Feuardent in the margin, the Clermont, Vossius and Arundel manuscripts (except that the last has "Saviour"), and the Greek text of the Seventy. The others: "before me there is no Saviour".

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Adinvenisse. In omnibus codd. tum editt. tum manu exaratis legitur advenisse. Sed manifestum esse scribarum sphalma nemo non videt; quod proinde emendare non dubitavi, cum maxime Irenaeus passim arguat haereticos, quod alterum Deum, vel alterum Patrem glorientur aut putent adinvenisse se. Sufficiat unum locum huic omnino geminum proferre ex lib. III, cap. 25, n. 2: Eum vero qui non est, somniantes super hunc, ut magnum Deum putentur adinvenisse, etc. Vide lib. II, cap. 26 et seqq.

"To have discovered": in all the copies, printed and handwritten alike, "to have arrived" is read. But no one fails to see that it is plainly a scribes' slip, which I have therefore not hesitated to correct, especially since Irenaeus everywhere reproaches the heretics for boasting or thinking that they have discovered another God or another Father. Let it suffice to bring one passage, its exact twin, from Book III, chapter 25, no. 2: "dreaming of one who does not exist, above him, so that they may be thought to have discovered a great God," etc. See Book II, chapter 26 and following.

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Ei vivunt. In Feuard. marg., Clarom. et Voss., hi vivunt. Sed haec lectio minus probanda, quia postea scribit, vivunt Deo.

"Live to him": in Feuardent's margin and the Clermont and Vossius manuscripts, "these live". But this reading is less to be approved, because afterwards he writes, "they live to God".

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Utique. In editt. minus bene, itaque.

"Surely": in the editions, less well, "therefore".

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(29) ‹anchor: qui est (29) Deus› · call in col 984

Qui est. Addiderunt editores, super omnia, tum post vocem Deus particulam et. Sed cum tres istae voces in nullo prorsus mss. nostrorum legantur, eas expungere non dubitavi, cum maxime alludere videatur Irenaeus ad ea Exodi verba: Qui est, misit me, etc.

"He who is": the editors added "over all", and then after the word "God" the particle "and". But since these three words are read in none at all of our manuscripts, I have not hesitated to strike them out, especially as Irenaeus seems to allude to the words of Exodus: "He who is has sent me," etc.

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(30) ‹anchor: dixisset ei Cyrus› · call in col 984

Daniel propheta, cum dixisset ei Cyrus, etc. Hinc liquet totam Beli historiam, qualis refertur Daniel c. XIV, jam Irenaei aetate in sacris Bibliorum codicibus non modo exstitisse, sed et certam et indubitatam auctori nostro visam fuisse.

"Daniel the prophet, when Cyrus had said to him," etc.: from this it is clear that the whole story of Bel, as it is told in Daniel chapter 14, not only stood in the sacred manuscripts of the Bible already in Irenaeus's day, but also seemed certain and beyond doubt to our author.

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Page

running head: COPI LUGDUNENSIS ET MARTYRIS 984
marginal letters: A salvans (25).; B Dei. De; C meum adorabo,; D num proferre
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:985

ostendens, id est resurrectionem et Deum. Si enim Deus mortuorum non est, sed vivorum, hic autem dormientium patrum Deus dictus est, indubitate vivunt Deo, et non perierunt, cum sint filii resurrectionis. Resurrectio autem ipse Dominus noster est, quemadmodum ipse ait : « Ego sum resurrectio et vita . » Patres autem, ejus filii ; dictum est enim a Propheta : « Pro patribus tuis facti sunt tibi filii tui . » Ipse igitur Christus cum Patre vivorum est Deus, qui locutus est Moysi, qui et patribus manifestatus est.

that is, the resurrection and God. For if He is not the God of the dead, but of the living, and yet He was called the God of the sleeping fathers, undoubtedly they live unto God, and have not perished, since they are sons of the resurrection. Now our Lord Himself is the resurrection, even as He Himself says: "I am the resurrection and the life." And the fathers are His sons; for it was said by the Prophet: "Instead of your fathers, your sons have been made unto you." Christ Himself therefore, together with the Father, is the God of the living, Who spoke to Moses, Who was also manifested to the fathers.

3. Et hoc ipsum docens dicebat Judaeis : « Abraham pater vester exsultavit ut videret diem meum, et vidit, et gavisus est . » Quid enim ?

3. And teaching this very thing, He said to the Jews: "Abraham your father rejoiced that he might see My day, and he saw it, and was glad." For what is it?

. . . . 3. « Ἐπίστευσε δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην· » πρῶτον μὲν, ὅτι αὐτός ἐστιν ὁ ποιητὴς οὐρανοῦ καὶ γῆς, μόνος Θεός· ἔπειτα δὲ, ὅτι ποιήσει τὸ σπέρμα αὐτοῦ ὡς τὰ ἄστρα τοῦ οὐρανοῦ. Τουτέστι τὸ ὑπὸ τοῦ Παύλου εἰρημένον· « Ὡς φωστῆρες ἐν κόσμῳ. » Δικαίως οὖν, καταλιπὼν τὴν ἐπίγειον συγγένειαν, ἠκολούθησε τῷ Λόγῳ, αὐτοῦ ξενιτεύων, ἵνα σὺν τῷ Λόγῳ πολιτευθῇ.

3. "And Abraham believed God, and it was reckoned unto him for righteousness;" first indeed, that He Himself is the Maker of heaven and earth, the only God; and next, that He will make his seed as the stars of heaven. That is what was spoken by Paul: "As lights in the world." Rightly therefore, having left behind all earthly kinship, he followed the Word, living as a stranger with Him, that he might be a citizen with the Word.

4. Δικαίως δὲ καὶ οἱ ἀπόστολοι, ἐξ Ἀβραὰμ τὸ γένος ἔχοντες, καταλιπόντες τὸ πλοῖον καὶ τὸν πατέρα, ἠκολούθουν τῷ Λόγῳ. Δικαίως οὖν καὶ ἡμεῖς, τὴν αὐτὴν τῷ Ἀβραὰμ πίστιν ἔχοντες, ἄραντες τὸν σταυρὸν, ὡς καὶ Ἰσαὰκ τὰ ξύλα, ἀκολουθοῦμεν....

4. And rightly also the apostles, having their race from Abraham, having left behind the boat and their father, followed the Word. Rightly therefore we also, having the same faith as Abraham, having taken up the cross, as Isaac also the wood, follow Him.

Editors' notes and page, col. 985

Footnotes

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(11) ‹anchor: not visible› · call in col 985 (call not visible)

Joan. XI, 25.

John 11:25.

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(12) ‹anchor: not visible› · call in col 985 (call not visible)

Psal. XLIV, 17.

Psalm 44:17 (Vulgate numbering).

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(13) ‹anchor: not visible› · call in col 985 (call not visible)

Cap. XII.

Chapter XII.

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(14) ‹anchor: not visible› · call in col 985 (call not visible)

Joan. VIII, 56.

John 8:56.

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(15) ‹anchor: not visible› · call in col 985 (call not visible)

Rom. IV, 3, ex Gen. XV, 6.

Romans 4:3, from Genesis 15:6.

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(16) ‹anchor: luminaria in mundo› · call in col 985

Philip. II, 15.

Philippians 2:15.

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(17) ‹anchor: 4. Juste autem› · call in col 985

Cap. XIII.

Chapter XIII.

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(31) ‹anchor: not visible› · call in col 985 (call not visible)

Facti. Nati in Feuard. marg. et Voss. sicut et in Graeco τῶν O'. Codices alii habent ἐγενήθησαν, alii ἐγεννήθησαν.

"Made": "born" in Feuardent's margin and the Vossius manuscript, as also in the Greek of the Seventy. Some manuscripts have "they became", others "they were born".

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(32) ‹anchor: not visible› · call in col 985 (call not visible)

Ἐπίστευσε. Graeca haec ex Catena quadam in Genesim, uti videtur, descripta publicavit Combefisius in Auctario novissimo Bibliothecae Patrum par. I, pag. 298.

"He believed": Combefis published this Greek, copied, it seems, from some Catena on Genesis, in the Auctarium novissimum of the Bibliotheca Patrum, part I, page 298.

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(33) ‹anchor: τῷ Λόγῳ, αὐτοῦ› · call in col 985

Τῷ Λόγῳ, αὐτοῦ. Ex veteri versione haec, quae ex Graeco excidisse videntur, supplenda: τῷ Λόγῳ τοῦ Θεοῦ, σὺν τῷ Λόγῳ ξενιτεύων.

"The Word, his": from the old version these words, which seem to have dropped out of the Greek, are to be supplied: "the Word of God, sojourning abroad with the Word".

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(34) ‹anchor: cum Verbo moraretur› · call in col 985

Moraretur. Combefisius Graecum πολιτευθῇ vertit, municipatum adipisceretur. Nec a verosimili abhorret Grabii conjectura, Irenaeum respexisse ad πόλιν, civitatem, fundamenta habentem, cujus artifex et conditor Deus, quam Abrahamum exspectasse scribit Apostolus Heb. XI, 10.

"He might dwell": Combefis translated the Greek "might live as a citizen" as "might obtain citizenship". Nor is Grabe's conjecture far from likely, that Irenaeus had in view "the city that has foundations, whose builder and maker is God", for which, the Apostle writes in Hebrews 11:10, Abraham waited.

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Page

running head: 985 CONTRA HÆRESES
marginal letters: A Si enim; B et deputatum; C cum Verbo; D sicut et in
old-edition numerals: 233 after cognationem (in facing Latin)
other: Latin only set in upper part where no Greek is printed; facing Latin left out where Greek is printed: « Credidit Abraham Deo ... quemadmodum li-

PG 7:986

gna Isaac, sequimur eum. In Abraham enim praedidicerat et assuetus fuerat homo sequi Verbum Dei. Etenim Abraham secundum fidem suam secutus praeceptum Verbi Dei,

the wood of Isaac, we 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, having followed the command of the Word of God,

προθύμως τὸν ἴδιον μονογενῆ καὶ ἀγαπητὸν παραχωρήσας θυσίαν τῷ Θεῷ, ἵνα καὶ ὁ Θεὸς εὐδοκήσῃ, ὑπὲρ τοῦ σπέρματος αὐτοῦ πάντως τὸν ἴδιον μονογενῆ καὶ ἀγαπητὸν Υἱὸν θυσίαν παρασχεῖν εἰς λύτρωσιν ἡμετέραν.

eagerly yielded up his own only-begotten and beloved son as a sacrifice to God, in order that God also might be well pleased, on behalf of all his seed, to offer His own only-begotten and beloved Son as a sacrifice for our redemption.

5. Propheta ergo cum esset Abraham, et videret in spiritu diem adventus Domini , et passionis dispositionem , per quem ipse quoque, et omnes qui similiter, ut ipse credidit, credunt Deo, salvari inciperent, exsultavit vehementer. Non incognitus igitur erat Dominus Abrahae , cujus diem concupivit videre : sed neque Pater Domini ; didicerat enim a Verbo Domini, et credidit ei : quapropter et deputatum est ei ad justitiam a Domino. Fides enim, quae est ad Deum altissimum, justificat hominem : et propter hoc dicebat : « Extendam manum meam ad Deum altissimum, qui constituit coelum et terram . » Haec autem omnia conantur evertere illi , qui sunt malae sententiae , ob unum dictum, quod quidem apud eos non bene intellectum est.

5. Since therefore Abraham was a prophet, and saw in the Spirit the day of the Lord's coming, and the dispensation of His passion, through Whom both he himself and all who, in like manner as he believed, believe in God were about to be saved, he rejoiced exceedingly. The Lord, therefore, whose day he desired to see, was not unknown to Abraham: nor yet the Father of the Lord; for he had learned from the Word of the Lord, and believed Him: wherefore also it was reckoned unto him for righteousness by the Lord. For faith which is towards the Most High God justifies man: and on account of this he said: "I will stretch forth my hand unto the Most High God, Who established heaven and earth." Now all these things those who are of an evil mind endeavour to overturn, on account of one saying, which indeed among them has not been well understood.

CAPUT VI.

Chapter VI.

Ex⟨p⟩licat Christi verba : « Nemo cognoscit Patrem nisi Filius, » etc., quibus abutebantur haeretici, et probat, ut revelante Patrem Filium , sic revelante Filio Patrem nunquam non cognitum fuisse.

He explains the words of Christ: "No one knows the Father except the Son," etc., which the heretics abused, and proves that, as with the Father revealing the Son, so with the Son revealing the Father, He was never unknown.

1. Dominus enim ostendens semetipsum discipulis, quoniam ipse est Verbum, qui agnitionem Patris facit, et exprobrans Judaeis putantibus se habere Deum, cum et frustrentur Verbum ejus , per quem cognoscitur Deus, dicebat : « Nemo cognoscit Filium nisi Pater, neque Patrem quis cognoscit nisi Filius, et cui voluerit Filius revelare . » Sic et Matthaeus posuit, et Lucas similiter, et Marcus idem ipsum : Joannes enim praeteriit locum

1. For the Lord, showing Himself to the disciples, that He Himself is the Word Who brings about the knowledge of the Father, and reproaching the Jews who supposed that they had God, whereas they reject His Word, through Whom God is known, said: "No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him." Thus both Matthew set it down, and Luke similarly, and Mark the very same: for John passed over this passage,

Editors' notes and page, col. 986

Footnotes

(18) ‹anchor: caelum et terram› · call in col 986

Gen. XIV, 22.

Genesis 14:22.

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(19) ‹anchor: CAPUT VI› · call in col 986

Cap. XIV.

Chapter XIV.

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(20) ‹anchor: Filius revelare› · call in col 986

Matth. XI, 27 et Luc. X, 22.

Matthew 11:27 and Luke 10:22.

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(35) ‹anchor: not visible› · call in col 986 (call not visible)

Praedidicerat. Clarom., perdidicerat.

"He had learned beforehand": the Clermont manuscript reads "he had learned thoroughly".

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Πάντως. Melius legit vetus interpres, παντός.

"Wholly": the old translator reads better, "of all".

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Dispositionem. Abest ab Eras., Gall., Arund. et Merc. 2.

"The dispensation": absent from Erasmus, Gallasius, the Arundel and the second Mercer manuscripts.

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Inciperent. Feuard. in marg. et Voss., inciperet.

"They might begin": Feuardent in the margin and the Vossius manuscript read "he might begin".

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A Verbo Domini. Clarom., a Verbo Deum.

"From the Word of the Lord": the Clermont manuscript reads "God from the Word".

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(40) ‹anchor: et frustrentur› · call in col 986

Frustrentur. Pro respuant, rejiciant, spernant, a verbo Graeco ἀθετεῖν, uti cum Billio conjicio.

"They frustrate": for "they spit out, reject, spurn", from the Greek verb "to set aside", as I conjecture with Billius.

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(41) ‹anchor: et Marcus› · call in col 986

Et Marcus. Nihil simile in hodiernis Marci exemplaribus legitur. Si Irenaei aetate legeretur, illuc ex Matthaei Evangelio translatum fuerit necesse est. Nisi forte memoria lapsus sit Irenaeus.

"And Mark": nothing like it is read in present-day copies of Mark. If it was read in Irenaeus's day, it must have been carried there from Matthew's Gospel. Unless perhaps Irenaeus slipped in memory.

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(42) ‹anchor: idem ipsum› · call in col 986

Idem ipsum. Τὸ secundum, quod in edit. Eras. Gall. et Feuard. praecedit, auctoritate omnium mss. expunxi.

"The very same": the word "according to", which precedes in the editions of Erasmus, Gallasius and Feuardent, I have struck out on the authority of all the manuscripts.

(printed under page 501)

Page

running head: RA HÆRESES LIB. IV. 986
marginal letters: A gna Isaac,; B positionem (37),; C Ex⟨p⟩licat Christi; D (36) Πάντως.
old-edition numerals: (none)
other: begins mid-word gna; Latin only set where no Greek is printed; facing Latin left out where Greek is printed: prono animo unigenitum ... in nostram redemptionem.; editors' matter: Ex⟨p⟩licat Christi verba (p in Explicat uninked)

PG 7:987

hunc. Hi autem qui peritiores apostolis volunt esse (42), sic describunt: « Nemo cognovit Patrem nisi Filius, nec Filium nisi Pater, et cui voluerit Filius revelare; » et interpretantur, quasi a nullo cognitus sit verus Deus ante Domini nostri adventum: et eum Deum, qui a prophetis sit annuntiatus, dicunt non esse Patrem Christi.

But those who want to be more skilled than the apostles write it thus: "No one knew the Father except the Son, nor the Son except the Father, and he to whom the Son shall will to reveal Him;" and they interpret it as though the true God had been known by no one before the coming of our Lord; and they say that the God Who was proclaimed by the prophets is not the Father of Christ.

2. Si autem Christus tunc inchoavit esse, quando et secundum hominem adventum suum egit, et a temporibus Tiberii Caesaris commemoratus est Pater providere hominibus, et non semper Verbum ejus una cum plasmate fuisse ostendebatur; nec tunc quidem oportuit alterum Deum annuntiari, sed causas tantae incuriae et negligentiae ejus inquiri. Nullam enim oportet quaestionem talem esse, et tantum invalescere, ut et Deum quidem mutet, et eam, quae est erga fabricatorem (qui nos alit per suam conditionem), fidem nostram evacuet. Sicut enim in Filium fidem nostram dirigimus, sic et in Patrem dilectionem firmam et immobilem habere debemus.

2. But if Christ began to be only when He also made His coming according to man, and [if] the Father has been remembered to take thought for men [only] from the times of Tiberius Caesar, and His Word was not shown to have been always together with His handiwork; then indeed not another God ought to have been proclaimed, but the causes of such great unconcern and neglect on His part ought to have been inquired into. For no such question ought to exist and grow so strong as both to change God, and to make void our faith in the Maker (Who nourishes us through His creation). For as we direct our faith to the Son, so also ought we to have towards the Father a love firm and immovable.

Καὶ καλῶς Ἰουστῖνος ἐν τῷ πρὸς Μαρκίωνα συντάγματι φησίν· « Ὅτι αὐτῷ τῷ Κυρίῳ οὐδ' ἂν ἐπείσθην, ἄλλον Θεὸν καταγγέλλοντι παρὰ τὸν δημιουργόν.........

And well does Justin say in his treatise against Marcion: "I would not have been persuaded even by the Lord Himself, proclaiming another God beside the Creator. ........

et factorem et nutritorem nostrum.

and our maker and nourisher.

Sed quoniam ab uno Deo, qui et hunc mundum fecit, et nos plasmavit, et omnia continet et administrat, unigenitus Filius venit ad nos, suum plasma in semetipsum recapitulans, firma est mea ad eum fides, et immobilis erga Patrem dilectio, utraque Deo nobis praebente. »

But because it is from the one God, Who both made this world and fashioned us, and holds together and governs all things, that the only-begotten Son came to us, recapitulating His own handiwork in Himself, my faith in Him is firm, and my love towards the Father immovable, God bestowing both on us."

3. Neque enim Patrem cognoscere quis potest, nisi Verbo Dei, id est, nisi Filio revelante, neque Filium, sine Patris beneplacito. Bonum autem placitum Patris Filius perficit: mittit enim Pater;

3. For no one can know the Father except by the Word of God, that is, unless the Son reveals Him; nor the Son, without the good pleasure of the Father. And the Son accomplishes the good pleasure of the Father: for the Father sends,

Editors' notes and page, col. 987

Footnotes

(42*) ‹anchor: not visible› · call in col 987 (call not visible) Qui peritiores apostolis volunt esse. Valentinianos et Marcosios respicit, ut patet ex lib. I, cap. 20, n. 3, non Marcionitas, ut autumant quidam. Ab his enim corruptum fuisse hunc Evangelii Lucae (quod solum admittebant) locum, non memorat Epiphanius Haer. 42, ubi tamen diligenter recenset omnia a Marcione depravata loca. Imo Tertullianus lib. IV contra Marcion., cap. 25, hoc ipsum testimonium ex persona Marcionis proferens, eodem modo legit atque nos: Nemo scit qui sit Pater, nisi Filius; et qui sit Filius, nisi Pater, et cuicunque Filius revelaverit. Eadem tamen ex eo inferebat Marcion atque Valentiniani, Christum videlicet ignotum Deum praedicasse. Corruptio enim magis in sensu, quam in verbis posita erat. Unde non adeo mirum quod S. Justinus M. in Apol. 1, verba Christi citaverit, perinde ut haeretici legerunt. Vide quae jam adnotavimus ad lib. I, cap. 20.

"Who want to be more skilled than the apostles": he has in view the Valentinians and Marcosians, as is clear from Book I, chapter 20, no. 3, not the Marcionites, as some suppose. For Epiphanius, Heresy 42, does not record that this passage of the Gospel of Luke (the only Gospel they admitted) was corrupted by them, although there he carefully reviews all the passages Marcion corrupted. Indeed Tertullian, Book IV Against Marcion, chapter 25, bringing forward this very testimony in Marcion's person, reads it the same way as we do: "No one knows who the Father is but the Son; and who the Son is but the Father, and anyone to whom the Son has revealed him." Yet Marcion drew the same conclusion from it as the Valentinians, namely that Christ preached an unknown God. For the corruption lay in the sense rather than in the words. Hence it is not so surprising that St Justin Martyr, in Apology 1, cited Christ's words just as the heretics read them. See what we have already noted on Book I, chapter 20.

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Commemoratus est. Id est recordatus est, meminit.

"He made mention": that is, he recalled, he remembered.

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Causas tamen negligentiae, etc. Cur nimirum tam diu humanae saluti providere neglexerit.

"Yet the causes of the neglect," etc.: that is, why he neglected for so long to provide for human salvation.

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Alii per. Eras. et Gall. deest per.

"Others through": in Erasmus and Gallasius "through" is missing.

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Καὶ καλῶς. Haec apud Euseb. l. IV Hist. c. 17.

"And well": these words are in Eusebius, History, Book IV, chapter 17.

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Ad Marcionem. Contra Marcionem melius reddidisset interpres.

"To Marcion": the translator would have done better to render "Against Marcion".

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Credidissem. Sic ex Graeco Feuardentius emendavit, aliquatenus suffragantibus omnibus mss. in quibus scribarum incuria legitur credidissent, pro credidissem. At in Eras. et Gall., credidisset.

"I would have believed": so Feuardent corrected it from the Greek, with all the manuscripts supporting him to some extent, in which through the scribes' carelessness "they would have believed" is read for "I would have believed". But in Erasmus and Gallasius, "he would have believed".

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Ad eum. In Feuard. marg., Voss. et Merc. 2, ad Deum. Sed melior caeterorum cod. lectio. Nam de Filio Dei sermonem hic esse demonstrat sermonis contextus, et id praesertim quod praecessit: in Filium fidem nostram dirigimus; in Patrem dilectionem firmam habere debemus.

"Towards him": in Feuardent's margin, the Vossius and the second Mercer manuscripts, "towards God". But the reading of the other manuscripts is better. For the context shows that the subject here is the Son of God, and especially what preceded: "we direct our faith to the Son; we ought to have a firm love towards the Father."

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Utraque Deo nobis praebente. An ad haec usque verba, an longius, Justini locus protendatur, certi nihil affirmari potest, cum dudum opus illud contra Marcionem injuria temporum deperierit.

"God granting us both": whether the passage of Justin extends up to these words or further, nothing certain can be affirmed, since that work against Marcion was lost long ago through the injury of time.

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PG 7:988

mittitur autem et venit Filius. Et Patrem quidem invisibilem et indeterminabilem, quantum ad nos est, cognoscit suum ipsius Verbum, et cum sit inenarrabilis, ipse enarrat eum nobis: rursum autem Verbum suum solus cognoscit Pater: utraque autem haec sic se habere manifestavit Dominus. Et propter hoc Filius revelat agnitionem Patris per suam manifestationem. Agnitio enim Patris, est Filii manifestatio: omnia enim per Verbum manifestantur. Ut ergo cognosceremus, quoniam qui advenit Filius, ipse est qui agnitionem Patris facit credentibus sibi, dicebat discipulis: « Nemo cognoscit Patrem nisi Filius, neque Filium nisi Pater, et quibuscunque Filius revelaverit; » docens semetipsum et Patrem, sicut est, ut alterum non recipiamus Patrem, nisi eum qui a Filio revelatur.

and the Son is sent and comes. And the Father, Who is invisible and unbounded as far as regards us, His own Word knows; and though He is inexpressible, [the Word] Himself declares Him to us: and again, the Father alone knows His own Word: and the Lord made manifest that both these things are so. And for this reason the Son reveals the knowledge of the Father through His own manifestation. For the knowledge of the Father is the manifestation of the Son: for all things are made manifest through the Word. So then, that we might know that the Son Who came is Himself the one Who brings about the knowledge of the Father for those who believe in Him, He said to the disciples: "No one knows the Father except the Son, nor the Son except the Father, and those to whom the Son shall have revealed Him;" teaching Himself and the Father as He is, so that we should not receive another Father, except Him Who is revealed by the Son.

4. Hic autem est fabricator coeli et terrae, quemadmodum ex sermonibus ejus ostenditur; et non is qui a Marcione, vel a Valentino, aut a Basilide, aut a Carpocrate, aut Simone, aut reliquis falso cognominatis Gnosticis adinventus est falsus Pater. Nemo enim illorum Filius fuit Dei, sed Christus Jesus Dominus noster, adversus quem et contrariam exercent disciplinam, incognitum Deum audentes annuntiare.

4. And this is the Maker of heaven and earth, as is shown from His words; and not that false Father who was invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the falsely named Gnostics. For none of these was the Son of God, but Christ Jesus our Lord, against Whom they practise a contrary teaching, daring to proclaim an unknown God.

Debent autem in semetipsos audire: Quemadmodum enim incognitus, qui ab ipsis cognoscitur? quodcunque enim vel a paucis cognoscitur, non est incognitum. Dominus autem non in totum non posse cognosci et Patrem et Filium dixit: caeterum supervacuus fuisset adventus ejus. Quid enim huc veniebat? an uti diceret nobis: Nolite quaerere Deum, incognitus est enim, et non invenietis eum: quemadmodum et Christum Aeonibus eorum dixisse mentiuntur hi qui sunt a Valentino? Sed hoc quidem vanum est.

But they ought to hear this against themselves: For how is He unknown Who is known by them? for whatever is known even by a few is not unknown. And the Lord did not say that the Father and the Son cannot be known at all: otherwise His coming would have been superfluous. For why was He coming here? was it to tell us: Do not seek God, for He is unknown, and you will not find Him? — as the followers of Valentinus falsely say that Christ spoke to their Aeons. But this indeed is vain.

Ἐδίδαξεν ἡμᾶς ὁ Κύριος, ὅτι Θεὸν εἰδέναι οὐδεὶς δύναται, μὴ οὐχὶ Θεοῦ δοξάζοντος, τουτέστιν,

The Lord taught us that no one is able to know God unless God glorifies him, that is,

Editors' notes and page, col. 988

Footnotes

(51) ‹anchor: dixit: caeterum› · call in col 988

Caeterum. Pro alioqui; quod interpreti haud insuetum.

"Moreover": for "otherwise", which is not unusual for the translator.

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Ἐδίδαξεν ἡμᾶς. Graecum hoc fragmentum ex ms. Parallelorum Joannis Damasceni excerptum, edidit Halloixius in Vita Irenaei, p. 483.

"He taught us": Halloix published this Greek fragment, excerpted from a manuscript of John Damascene's Parallels, in his Life of Irenaeus, page 483.

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Δοξάζοντος. Legendum cum interp. διδάξαντος.

"Glorifying": read, with the translator, "having taught".

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PG 7:989

ἄνευ Θεοῦ μὴ γινώσκεσθαι τὸν Θεόν· αὐτὸ δὲ τὸ γινώσκεσθαι τὸν Θεὸν, θέλημα εἶναι τοῦ Πατρός. Γνώσονται καὶ αὐτόν, οἷς ἂν ἀποκαλύψῃ ὁ Υἱός.

that without God, God is not known; but that this very thing, that God is known, is the will of the Father. And they shall know Him, those to whom the Son reveals Him.

5. Et ad hoc Filium revelavit Pater, ut per eum omnibus manifestetur, et eos quidem, qui credunt ei justi, in incorruptelam, et in aeternum refrigerium recipiat (credere autem ei, est facere ejus voluntatem); eos autem qui non credunt, et propter hoc fugiunt lumen ejus, in tenebras, quas ipsi sibi elegerunt, juste recludet. Omnibus igitur revelavit se Pater, omnibus Verbum suum visibile faciens: et rursus Verbum omnibus ostendebat Patrem et Filium cum ab omnibus videretur, et ideo justum judicium Dei super omnes qui similiter quidem viderunt, non autem similiter crediderunt.

5. And for this [end] the Father revealed the Son, that through Him He might be made manifest to all, and might receive those who believe in Him, [as] just, into incorruption and into eternal refreshment (and to believe in Him is to do His will); but those who do not believe, and for this reason flee His light, He will justly shut up in the darkness which they have chosen for themselves. To all, therefore, the Father revealed Himself, making His Word visible to all: and again the Word showed the Father and the Son to all, since He was seen by all; and therefore the judgement of God is just upon all who indeed saw alike, but did not alike believe.

6. Etenim per ipsam conditionem revelat Verbum conditorem Deum, et per mundum fabricatorem mundi Dominum, et per plasma eum, qui plasmaverit, artificem, et per Filium eum Patrem qui generaverit Filium: et haec omnes similiter quidem colloquuntur, non autem similiter credunt. Sed per legem et prophetas similiter Verbum et semetipsum et Patrem praedicabat: et audivit quidem universus populus similiter; non similiter autem omnes crediderunt. Et per ipsum Verbum visibilem et palpabilem factum, Pater ostendebatur, etiamsi non omnes similiter credebant ei; sed omnes viderunt in Filio Patrem: invisibile etenim Filii Pater, visibile autem Patris Filius. Et propter hoc omnes Christum loquebantur praesente eo, et Deum nominabant. Sed et daemones videntes Filium, dicebant: « Scimus te qui es, sanctus Dei: » et tentans diabolus, videns eum, dicebat: « Si tu es Filius Dei: » omnibus quidem videntibus et loquentibus Filium et Patrem, non autem omnibus credentibus.

6. For through the creation itself the Word reveals God the Creator, and through the world the Lord, the maker of the world, and through the thing formed the craftsman Who formed it, and through the Son that Father Who begot the Son: and all indeed speak of these things alike, but do not alike believe. But through the law and the prophets the Word preached alike both Himself and the Father: and the whole people indeed heard alike; but not all alike believed. And through the Word Himself, made visible and palpable, the Father was shown, even though not all alike believed Him; but all saw the Father in the Son: for the invisible of the Son is the Father, and the visible of the Father is the Son. And for this reason all called Him Christ when He was present, and named Him God. But the demons too, seeing the Son, said: "We know Thee who Thou art, the holy one of God" (Mark 1:24): and the devil, tempting Him, seeing Him, said: "If Thou art the Son of God" (Matt. 4:3): all indeed seeing and speaking of the Son and the Father, but not all believing.

7. Oportebat enim veritatem ab omnibus accipere testimonium, et esse judicium in salutem quidem credentium, in condemnationem autem non credentium,

7. For it behoved the truth to receive testimony from all, and that there be a judgement unto the salvation indeed of those who believe, but unto the condemnation of those who do not believe,

Editors' notes and page, col. 989

Footnotes

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(21) ‹anchor: sanctus Dei› · call in col 989

Marc. I, 24.

Mark 1:24.

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(22) ‹anchor: es Filius Dei› · call in col 989

Matth. IV, 3.

Matthew 4:3.

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Γνώσονται. Legit interpres γινώσκονται.

"They will know": the translator read "they are known".

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Filium revelavit Pater. Ita Feuard. in marg. Clarom. et Voss. melius quam alii: Filius revelavit Patrem.

"The Father revealed the Son": so Feuardent in the margin, and the Clermont and Vossius manuscripts, better than the others: "the Son revealed the Father".

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Justi. Mallem justos.

"The just" (nominative): I would prefer "the just" (accusative).

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Tenebras. Al. tenebris.

"Darkness" (accusative): others read "in darkness".

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Recludet. Libentius legerem recludat.

"Will shut away": I would more gladly read "may shut away".

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Id est, ab omnibus confirmetur. Glossema olet.

"That is, may be confirmed by all": it smells of a gloss.

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Singula. Dictum puto pro singularia, veterum Latinorum more. Sensus proinde erit, singularia testificationis argumenta profert. Quare minus probanda Grabii conjectura, legendum censentis sigilla.

"Single": I think it is said for "singular", after the manner of the old Latin writers. The sense will therefore be: "he brings forward singular proofs of the testimony". So Grabe's conjecture is less to be approved, who thinks "seals" should be read.

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Significantibus. Arund., signantibus, quam lectionem secutus est Grabius, quia legendum putat sigilla. Sed cum ea doctissimi viri conjectura parum firma sit, vulgatam lectionem, cui suffragatur major exemplarium pars, retinere malui.

"Signifying": the Arundel manuscript reads "sealing", the reading Grabe followed, because he thinks "seals" should be read. But since that most learned man's conjecture is not very firm, I have preferred to keep the common reading, which the greater part of the copies supports.

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PG 7:990

ut omnes juste judicentur, et ea quae est in Patrem et Filium fides, ab omnibus comprobetur, id est ab omnibus confirmetur, ab omnibus accipiens testimonium, et a domesticis, quoniam et amici; et ab extraneis, quoniam et inimici. Illa est enim vera et sine contradictione probatio, quae etiam ab adversariis ipsis singula testificationis profert: in ipsa quidem manifesta sua visione convictis de praesenti negotio, et testificantibus, et significantibus; postea vero ad inimicitiam erumpentibus, et accusantibus, et volentibus non esse verum suum testimonium. Non ergo alius erat qui cognoscebatur, et alius qui dicebat: « Nemo cognoscit Patrem; » sed unus et idem, omnia subjiciente ei Patre, et ab omnibus accipiens testimonium, quoniam vere homo, et quoniam vere Deus, a Patre, a Spiritu, ab angelis, ab ipsa conditione, ab hominibus, et ab apostaticis spiritibus, et daemoniis, et ab inimico, et novissime ab ipsa morte. Omnia autem Filius administrans Patri, perficit ab initio usque ad finem, et sine illo nemo potest cognoscere Deum. Agnitio enim Patris, Filius; agnitio autem Filii in Patre, et per Filium revelata: et propter hoc Dominus dicebat: « Nemo cognoscit Filium, nisi Pater: neque Patrem, nisi Filius, et quibuscunque Filius revelaverit. » Revelaverit enim, non solum in futurum dictum est, quasi tunc inceperit Verbum manifestare Patrem, cum de Maria natus; sed communiter per totum tempus positum est. Ab initio enim assistens Filius suo plasmati, revelat omnibus Patrem, quibus vult, et quando vult, et quemadmodum vult Pater: et propter hoc in omnibus, et per omnia unus Deus Pater, et unum Verbum, Filius, et unus Spiritus, et una salus omnibus credentibus in eum.

so that all might be justly judged, and that the faith which is in the Father and the Son might be approved by all, that is, confirmed by all, receiving testimony from all, both from those of the household, since they are also friends, and from strangers, since they are also enemies. For that is the true proof, and without contradiction, which brings forth the particulars of testimony even from the adversaries themselves: they being convinced of the matter at hand by the very sight of Him made manifest, and bearing witness, and signifying it; but afterwards breaking out into enmity, and accusing, and wishing His testimony not to be true. It was not, then, one who was known, and another who said: "No one knows the Father;" but one and the same, the Father subjecting all things to Him, and He receiving testimony from all that He is truly man and truly God: from the Father, from the Spirit, from the angels, from the creation itself, from men, and from the apostate spirits and demons, and from the enemy, and last of all from death itself. And the Son, administering all things for the Father, accomplishes them from the beginning even to the end, and without Him no one can know God. For the knowledge of the Father is the Son; and the knowledge of the Son is in the Father, and revealed through the Son: and for this reason the Lord said: "No one knows the Son except the Father, nor the Father except the Son, and those to whom the Son shall have revealed him." For "shall have revealed" is not said only of the future, as though the Word had only then begun to manifest the Father when He was born of Mary; but it is set down generally for the whole of time. For the Son, standing by His own handiwork from the beginning, reveals the Father to all, to whom the Father wills, and when He wills, and as He wills: and for this reason in all things and through all things there is one God the Father, and one Word, the Son, and one Spirit, and one salvation for all who believe in Him.

Editors' notes and page, col. 990

Footnotes

(23) ‹anchor: CAPUT VII› · call in col 990

Cap. XV.

Chapter XV.

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Et daemonis. Ita pro et ab erroneis reposui ex Feuard. marg., Clarom. et Voss.

"And of the demon": so I have restored it, for "and by the erring", from Feuardent's margin and the Clermont and Vossius manuscripts.

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Filius administrans Patri. Haec in Dissert. 3, art. 5, § 59, explicata reperies.

"The Son ministering to the Father": you will find this explained in Dissertation 3, article 5, § 59.

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Inceperit. Editt., inciperet.

"He began" (perfect subjunctive): the editions read "he was beginning".

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Et unum Verbum, Filius. Ita ex codd. Clarom., Arund. et Voss. reposui. In editt. omnibus perperam: Et unum Verbum, et unus Filius. At Merc. 2 omittunt, et unum Verbum, habentque duntaxat, et unus Filius; nec male.

"And one Word, the Son": so I have restored it from the Clermont, Arundel and Vossius manuscripts. In all the editions, wrongly: "And one Word, and one Son". But the two Mercer manuscripts omit "and one Word", and have only "and one Son"; and not badly.

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Et una salus. Duas voces, fides et, quae in editt. omnib. praefiguntur ante salus, expunxi auctoritate veteris Feuard. cod., Clarom. et Anglic. quia ad haec, omnibus credentibus, quadrare non possunt.

"And one salvation": the two words "faith and", which are set before "salvation" in all the editions, I have struck out on the authority of Feuardent's old manuscript, the Clermont and the English manuscripts, because they cannot fit with the words "to all who believe".

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PG 7:991

qui fecit coelum et terram , hunc Deum confitebatur : et doctus repraesentatione, quod inter homines homo futurus esset Filius Dei, per cujus adventum semen ejus erat futurum quasi stellae coeli, concupivit eam diem videre, uti et ipse complecteretur Christum : et per spiritum prophetiae eam videns exsultavit. Propter quod et Simeon ex semine ejus re implebat gratulationem patriarchae, et dicebat : « Nunc remittis servum tuum, Domine , in pace ; quoniam viderunt oculi mei salutare tuum , quod parasti in facie omnium populorum : lumen ad revelationem gentium, et gloriam populi Israel . » Et angeli autem gratulationem magnam vigilantibus nocte pastoribus enuntiaverunt . Sed et Maria ait : « Magnificat anima mea Dominum , et exsultavit spiritus meus in Deo salutari meo : » descendente quidem exsultatione Abrahae in eos qui erant ex semine ejus, vigilantes et videntes Christum , et credentes ei ; reciproca autem rursus et regrediente exsultatione a filiis in Abraham, qui et concupierat diem adventus Christi videre. Bene igitur Dominus noster testimonium reddebat ei , dicens : « Abraham pater vester exsultavit , ut videret diem meum , et vidit, et gavisus est . »

Who made heaven and earth, this God he confessed: and having been taught by a vision that the Son of God was to be a man among men, through Whose coming his seed was to be as the stars of heaven, he desired to see that day, so that he himself also might embrace Christ: and seeing it through the Spirit of prophecy, he rejoiced. On account of which Simeon also, being of his seed, fulfilled in reality the rejoicing of the patriarch, and said: "Now Thou dismissest Thy servant, O Lord, in peace; because mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples: a light for the revelation of the Gentiles, and the glory of the people Israel." And the angels also proclaimed great joy to the shepherds keeping watch by night. And Mary also said: "My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour:" the rejoicing of Abraham descending indeed unto those who were of his seed, keeping watch and seeing Christ, and believing in Him; and the reciprocal rejoicing again returning back from the children unto Abraham, who had also desired to see the day of Christ's coming. Well therefore did our Lord bear witness to him, saying: "Abraham your father rejoiced that he might see My day, and he saw it, and was glad."

2. Non enim tantum propter Abraham haec dixit : sed et ut ostenderet, quoniam omnes qui ab initio cognitum habuerunt Deum, et adventum Christi prophetaverunt , revelationem acceperunt ab ipso Filio, qui et in novissimis temporibus visibilis et passibilis factus est, et cum humano genere locutus est, uti ex lapidibus excitaret filios Abrahae, et adimpleret repromissionem , quam promiserat illi Deus, et faceret semen ejus tanquam stellas coeli , quemadmodum ait Joannes Baptista : « Potens est enim Deus ex lapidibus istis suscitare filios Abrahae . » Hoc autem fecit Jesus, a lapidum religione

2. For not only on account of Abraham did He say these things: but also that He might show that all who from the beginning had knowledge of God, and prophesied the coming of Christ, received revelation from the Son Himself, Who also in the last times was made visible and passible, and spoke with the human race, that out of stones He might raise up children of Abraham, and fulfil the promise which God had promised him, and make his seed as the stars of heaven, even as John the Baptist says: "For God is able out of these stones to raise up children of Abraham." Now this Jesus did, from the religion of stones

Editors' notes and page, col. 991

Footnotes

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Luc. II, 29 seqq.

Luke 2:29 and following.

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(25) ‹anchor: not visible› · call in col 991 (call not visible)

Ibid., 8 seqq.

The same, verse 8 and following.

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(26) ‹anchor: not visible› · call in col 991 (call not visible)

Luc. I, 46.

Luke 1:46.

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(27) ‹anchor: et gavisus est› · call in col 991

Joan. VIII, 56.

John 8:56.

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(28) ‹anchor: 2. Non enim› · call in col 991

Cap. XVI.

Chapter XVI.

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(29) ‹anchor: suscitare filios Abrahae› · call in col 991

Matth. III, 9.

Matthew 3:9.

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Hunc Deum confitebatur. Verbis supra in fine capitis 5, n. 5, ex Gen. XIV, 22, citatis.

"He confessed this God": in the words cited above, at the end of chapter 5, no. 5, from Genesis 14:22.

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Et doctus repraesentatione. De trium illorum apparitione loquitur, ait Feuardentius, quorum unum Filium Dei fuisse, quem adorarit, et Dominum Deum suum vocarit, magna concordia dicunt Justinus M. in Dialogo; Tertullianus lib. De carne Christi, et lib. III contra Marcion.; Eusebius lib. I Hist., cap. 1, Athanasius serm. 3 contra Arianos; Hilarius lib. IV De Trinit.; Cyrillus Hierosol. catech. 11 et 12; Ambrosius lib. II De Abraham, cap. 5; Augustinus lib. II De Trinit., cap. 11 et 12.

"And taught by a showing": he speaks of the appearance of those three, says Feuardent, of whom one was the Son of God, whom Abraham worshipped and called his Lord God; so say with great agreement Justin Martyr in the Dialogue; Tertullian, the book On the Flesh of Christ and Book III Against Marcion; Eusebius, History Book I, chapter 1; Athanasius, Discourse 3 Against the Arians; Hilary, On the Trinity Book IV; Cyril of Jerusalem, Catecheses 11 and 12; Ambrose, On Abraham Book II, chapter 5; Augustine, On the Trinity Book II, chapters 11 and 12.

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Homo. Deest in Merc. 2 et Voss.

"Man": missing in the second Mercer manuscript and the Vossius manuscript.

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Remittis. Clarom. et Voss. dimittis.

"You send back": the Clermont and Vossius manuscripts read "you dismiss".

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Parasti in facie. Sic Feuard. marg., Clarom et Arund. In Voss., parasti ad faciem. In caeteris cum Vulgata, parasti ante faciem.

"You prepared in the face": so Feuardent's margin and the Clermont and Arundel manuscripts. In the Vossius, "you prepared to the face". In the others, with the Vulgate, "you prepared before the face".

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Ad revelationem gentium. Ita ex vet. Feuard. cod. emendavi. Caeteri omnes corrupte, et sacro textu repugnante, ad revelationem, vel in revelationem, aut in revelatione oculorum. Vox enim oculorum, scribarum sphalma est, pro populorum.

"For a revelation to the nations": so I have corrected it from Feuardent's old manuscript. All the others corruptly, and against the sacred text, "for a revelation", or "unto a revelation", or "in a revelation of the eyes". For the word "of the eyes" is a scribes' slip for "of the peoples".

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Vigilantes. Al., evigilantes. Respicit auctor ad Luc. II, 8 et 17.

"Watching": others read "keeping watch". The author has in view Luke 2:8 and 17.

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(74) ‹anchor: cognitum habuerunt Deum› · call in col 991

Deum. Alii, Dominum.

"God": others read "the Lord".

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(75) ‹anchor: et faceret› · call in col 991

Et faceret. Editt, ut faceret.

"And might make": the editions read "that he might make".

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Page

running head: 991 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A tur (67) :; B anima mea; C ab ipso; D (67) Hunc Deum
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word re-

PG 7:992

extrahens nos, et a duris et infructuosis cogitationibus transferens nos, et similem Abrahae fidem in nobis constituens. Quemadmodum et Paulus testificatur , dicens , nos esse filios Abrahae secundum similitudinem fidei , et repromissionem haereditatis .

drawing us away, and transferring us from hard and fruitless thoughts, and establishing in us a faith like unto Abraham's. Even as Paul also testifies, saying that we are children of Abraham according to the likeness of faith, and the promise of the inheritance.

3. Unus igitur et idem Deus, qui advocavit Abraham, et repromissionem ei dedit. Hic est autem fabricator , qui et per Christum praeparat luminaria in mundo , eos qui ex gentibus credunt. « Vos » autem , inquit , « estis lumen mundi , » hoc est, quasi stellae coeli. Hunc ergo recte ostendimus a nemine cognosci, nisi a Filio , et quibuscunque Filius revelaverit. Revelat autem omnibus Filius, quibus velit cognosci, Patrem , et neque sine bona voluntate Patris , neque sine administratione Filii cognoscet quisquam Deum. Et propter hoc dicebat discipulis Dominus : « Ego sum via , veritas, et vita. Et nemo venit ad Patrem , nisi per me. Si cognovissetis me , et Patrem meum utique cognovissetis , et amodo cognovistis eum , et vidistis . » Ex quibus manifestum est , quoniam per Filium, id est per Verbum, cognoscitur.

3. One therefore and the same is God, Who called Abraham, and gave him the promise. And this is the Maker, Who also through Christ prepares lights in the world, those from the Gentiles who believe. And "You," He says, "are the light of the world," that is, as the stars of heaven. Him therefore we have rightly shown to be known by no one, except by the Son, and those to whomsoever the Son shall reveal Him. Now the Son reveals the Father to all to whom He wills that He be known, and neither without the good pleasure of the Father, nor without the administration of the Son, shall anyone know God. And on account of this the Lord said to the disciples: "I am the way, the truth, and the life. And no one comes to the Father, except through Me. If you had known Me, you would certainly have known My Father also, and from henceforth you know Him, and have seen Him." From which things it is manifest that through the Son, that is, through the Word, He is known.

4. Propter hoc Judaei excesserunt a Deo, Verbum ejus non recipientes , sed putantes per seipsum Patrem sine Verbo , id est sine Filio, posse cognoscere ; Deum nescientes eum qui in figura locutus est humana ad Abraham, et iterum ad Moysem, dicentem : « Videns vidi vexationem populi mei in Aegypto , et descendi liberare eos . » Haec enim Filius, qui est Verbum Dei, ab initio praestruebat, non indigente Patre angelis, uti faceret conditionem , et formaret hominem, propter quem et conditio fiebat : neque rursus indigente ministerio ad fabricationem eorum, quae facta sunt , ad dispositionem eorum negotiorum , quae secundum hominem erant ; sed habente

4. On account of this the Jews departed from God, not receiving His Word, but supposing that they could know the Father by Himself without the Word, that is, without the Son; being ignorant of the God Who in human form spoke to Abraham, and again to Moses, saying: "Seeing I have seen the affliction of My people in Egypt, and I have come down to deliver them." For these things the Son, Who is the Word of God, was preparing beforehand from the beginning, the Father not standing in need of angels in order that He might make the creation and form man, on whose account also the creation was made: nor again standing in need of any ministry for the framing of those things which were made, or for the ordering of those affairs which pertained to man; but having

Editors' notes and page, col. 992

Footnotes

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Rom. IV, 12 seqq.; IX, 8, et Gal. IV, 28.

Romans 4:12 and following; 9:8; and Galatians 4:28.

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Matth. V, 14.

Matthew 5:14.

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Joan. XIV, 6, 7.

John 14:6–7.

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(33) ‹anchor: 4. Propter hoc› · call in col 992

Cap. XVII.

Chapter XVII.

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Exod. III, 7, 8.

Exodus 3:7–8.

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Et a duris. Feuard. ex vet. cod. cui consentiunt Voss. et Grab., et a nostris duris.

"And from hard things": Feuardent, from an old manuscript, with which the Vossius manuscript and Grabe agree, reads "and from our hard things".

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Cognosci, Patrem. Ita Clarom. melius quam caeteri omnes, agnosci, vel cognosci Pater.

"To be known, the Father" (accusative): so the Clermont manuscript, better than all the others, "to be acknowledged", or "the Father (nominative) to be known".

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Si cognovissetis me, etc. Eras. et Gall., si cognovistis me, et Patrem meum cognoscitis, .... et vidistis, omisso eum. Quam vocem omisi et ipse cum iisdem et Clarom. ac Merc. 2, quia supra lib. III, cap. 13, num. 2, omittitur in omnibus mss. Addidi vero ex Clarom. utique, post meum; quae vox legitur in Vulgata.

"If you had known me," etc.: Erasmus and Gallasius read "if you have known me, you also know my Father, .... and you have seen", omitting "him". I too have omitted that word, with the same and with the Clermont and second Mercer manuscripts, because above, Book III, chapter 13, no. 2, it is omitted in all the manuscripts. But I have added from the Clermont manuscript "surely", after "my"; this word is read in the Vulgate.

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Ejus. Editt., Dei.

"His": the editions read "of God".

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Per seipsum. Graecorum more pro .... seorsim, separatim.

"By himself": after the manner of the Greeks, for .... "apart, separately".

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Ad Abraham. Perperam addunt editt. et Aaron, quod expunxi auctoritate veteris Feuard. cod., Clarom. et Voss.

"To Abraham": the editions wrongly add "and Aaron", which I have struck out on the authority of Feuardent's old manuscript and the Clermont and Vossius manuscripts.

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Haec enim. Eras., Gall. et Feuard. male, hic enim.

"For these things": Erasmus, Gallasius and Feuardent wrongly read "for this one".

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Praestruebat. Feuard. in marg., Clarom., Arund. et Voss., perstruebat.

"Was preparing beforehand": Feuardent in the margin, and the Clermont, Arundel and Vossius manuscripts, read "was building through".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 992
marginal letters: A ligione extrahens; B bona voluntate; C nem populi; D ad Luc. II, 8
old-edition numerals: 236 after Patrem
other: Latin only, no Greek printed; begins mid-word ligione

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copiosum et inenarrabile ministerium. Ministrat enim ei ad omnia sua progenies et figuratio sua, id est Filius et Spiritus sanctus , Verbum et Sapientia ; quibus serviunt , et subjecti sunt omnes angeli. Vani igitur sunt qui propter hoc, quod dictum sit : « Nemo cognoscit Patrem , nisi Filius ; » alterum introducunt incognitum Patrem.

an abundant and unspeakable ministry. For His own offspring and His own figure minister to Him for all things, 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 on account of this, that it was said: "No one knows the Father, except the Son;" introduce another unknown Father.

CAPUT VIII.

Chapter VIII.

Vanos esse Marcionem et asseclas , qui Abraham a salute per Christum impertita excludunt ; Christum enim non Abraham modo, sed et semen ejus in libertatem asseruisse, legem implendo, non solvendo, dum etiam Sabbatis curabat.

That Marcion and his followers are vain, who exclude Abraham from the salvation imparted through Christ; for Christ set free into liberty not only Abraham, but also his seed, by fulfilling the law, not dissolving it, while He healed even on the Sabbaths.

1. Vanus autem et Marcion, et qui ab eo, expellentes ab haereditate Abraham , cui Spiritus per multos, jam autem et per Paulum testimonium reddit , quoniam « credidit Deo, et deputatum est ei ad justitiam : » et Dominus, primum quidem de lapidibus excitans filios ei, et faciens semen ejus quasi stellas coeli , dicens : « Quoniam venient ab Oriente et Occidente , ab Aquilone et Austro , et recumbent cum Abraham , et Isaac , et Jacob in regno coelorum ; » iterum dicens Judaeis : « Cum videritis Abraham, et Isaac, et Jacob, et omnes prophetas in regno coelorum , vos autem projici foras . » Manifestum est ergo, quoniam qui contradicunt saluti ejus, et alterum praeter eum, qui promissionem fecerit Abrahae, formant Deum, extra regnum Dei sunt, et exhaeredes sunt ab incorruptela, frustrantes et blasphemantes Deum , qui in regnum coelorum introducit Abraham , et semen ejus, quod est Ecclesia , per Christum Jesum, cui et adoptio redditur , et haereditas quae Abrahae promissa est.

1. Vain also is Marcion, and those who follow him, expelling from the inheritance Abraham, to whom the Spirit through many, and now also through Paul, bears witness that "he believed God, and it was reckoned unto him for righteousness:" and the Lord, first indeed raising up children to him from stones, and making his seed as the stars of heaven, saying: "That they shall come from the East and the West, from the North and the South, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of the heavens;" and again saying to the Jews: "When you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of the heavens, but yourselves cast out." It is manifest therefore that those who contradict his salvation, and fashion another God beside Him Who made the promise to Abraham, are outside the kingdom of God, and are disinherited from incorruption, rejecting and blaspheming God, Who introduces Abraham into the kingdom of the heavens, and his seed, which is the Church, through Christ Jesus, to which both the adoption is restored, and the inheritance which was promised to Abraham.

2. Vindicabat enim semen ejus Dominus , solvens a vinculis, et advocans ad salutem , quemadmodum

2. For the Lord was claiming his seed for liberty, loosing them from bonds, and calling them to salvation, even

Editors' notes and page, col. 993

Footnotes

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(35) ‹anchor: CAPUT VIII› · call in col 993

Cap. XVIII.

Chapter XVIII.

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(36) ‹anchor: ad justitiam› · call in col 993

Rom. IV, 3.

Romans 4:3.

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(37) ‹anchor: Jacob in regno coelorum› · call in col 993

Matth. VIII, 11, et Luc. XIII, 29.

Matthew 8:11, and Luke 13:29.

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Ibid., 28.

The same, verse 28.

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(39) ‹anchor: 2. Vindicabat enim› · call in col 993

Cap. XIX.

Chapter XIX.

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Ministrat enim ei, etc. Vid. Dissert. 3, art. 5, § 59.

"For there ministers to him," etc.: see Dissertation 3, article 5, § 59.

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Figuratio sua. His verbis Spiritum sanctum designari, demonstrat mox subjecta explicatio; unde putem vocem αὐτοῦ male ab interprete redditam fuisse per sua: verti debuisset ejus, ut nimirum figuratio ad progeniem seu Filium referatur. Nam Spiritum sanctum Filii figurationem seu imaginem dici a SS. Patribus, notissimum est. Sic Athanasius in epist. 1 ad Serapionem, Spiritum sanctum ait esse σφραγῖδα, sigillum quod Filium exprimit, et Basilius in V advers. Eunom. pag. 116: Εἰκὼν μὲν Θεοῦ Χριστὸς, ὅς ἐστι, φησὶν, εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, εἰκὼν δὲ Υἱοῦ τὸ Πνεῦμα, etc. Imago quidem Dei Christus, qui est, inquit, imago Dei invisibilis: imago vero Filii Spiritus, etc.

"His own figuring": that the Holy Spirit is meant by these words, the explanation set just below shows; hence I would think the word "his" was badly rendered by the translator as "his own": it should have been turned "his", so that "figuring" is referred to the offspring, that is, the Son. For it is very well known that the Holy Spirit is called the figuring or image of the Son by the holy Fathers. So Athanasius, in Letter 1 to Serapion, says the Holy Spirit is the seal that expresses the Son; and Basil, Against Eunomius V, page 116: "Christ is the image of God, who is, he says, the image of the invisible God; and the Spirit is the image of the Son," etc.

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Sanctus. Deest in Anglic., sed non in Clarom.

"Holy": missing in the English manuscripts, but not in the Clermont.

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Per multos. Per Mosen scilicet et omnes prophetas.

"Through many": that is, through Moses and all the prophets.

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Et Dominus. Supple, testimonium reddit.

"And the Lord": supply "bears witness".

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Regno coelorum. Editt. cum Merc. 2, regno Dei.

"Kingdom of heaven": the editions, with the second Mercer manuscript, read "kingdom of God".

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Ab incorruptela. Editt., incorruptelae.

"From incorruption": the editions read "of incorruption".

(printed under page 505)

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Frustrantes. I. e. spernentes, rejicientes.

"Frustrating": that is, spurning, rejecting.

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Cui. Ecclesiae videlicet.

"To which": namely, to the Church.

Page

running head: 993 CONTRA HÆRESES L
marginal letters: A Ministrat; B multos (87),; C ab incorruptela; D figuratio ad
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word quemad-; editors' matter: Vanos esse Marcionem
other: the word quemadmodum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 994

PG 7:994

fecit in muliere , quae ab eo curata est , manifeste dicens his, qui non similem Abrahae habebant fidem : « Hypocritae , unusquisque vestrum die Sabbatorum bovem suum, vel asinum non solvit, et ducit, et adaquat? Hanc autem, cum sit filia Abrahae , quam alligaverat Satanas decem et octo annis, non oportuerat solvi ab hoc vinculo in die Sabbatorum ? » Manifestum est igitur , quoniam eos qui similiter ut Abraham credebant ei , solvit, et vivificavit, nihil extra legem faciens, curans in die Sabbatorum. Non enim prohibebat lex curari homines Sabbatis, quae et circumcidebat eos in hac die, et pro populo jubebat ministeria sacerdotibus perficere ; sed et mutorum animalium curationem non prohibebat. Et Siloa etiam saepe Sabbatis curavit : et propter hoc assidebant ei multi die Sabbatorum . Continere enim jubebat eos lex ab omni opere servili , id est ab omni avaritia, quae per negotiationem et reliquo terreno actu agitur : animae autem opera , quae fiunt per sententiam , et sermones bonos , in auxilium eorum qui proximi sunt , adhortabatur fieri. Et propter hoc Dominus arguebat eos , qui injuste exprobrabant ei , quia Sabbatis curabat. Non enim solvebat, sed adimplebat legem, summi sacerdotis operam perficiens , propitians pro hominibus Deum, et emundans leprosos , infirmos curans , et ipse moriens , uti exsiliatus homo exiret de condemnatione , et reverteretur intrepide ad suam haereditatem.

as He did in the case of the woman who was healed by Him, manifestly saying to those who did not have a faith like unto Abraham's: "Hypocrites, does not each one of you on the Sabbath day loose his ox or his ass, and lead it away, and water it? And this woman, being a daughter of Abraham, whom Satan had bound for eighteen years, ought she not to have been loosed from this bond on the Sabbath day?" It is manifest, therefore, that those who believed in Him in like manner as Abraham, He loosed and quickened, doing nothing outside the law when healing on the Sabbath day. For the law did not forbid men to be healed on the Sabbaths, seeing that it both circumcised them on this day, and commanded the priests to perform ministries on behalf of the people; and it did not even forbid the healing of dumb animals. And at Siloam also He often healed on the Sabbaths: and on account of this many sat by it on the Sabbath day. For the law commanded them to abstain from every servile work, that is, from all covetousness, which is carried on through trading and the rest of earthly business: whereas the works of the soul, which are done through counsel and good words in aid of those who are neighbours, it exhorted to be done. And on account of this the Lord reproved those who unjustly reproached Him because He healed on the Sabbaths. For He was not dissolving, but fulfilling the law, performing the work of the high priest, propitiating God on behalf of men, and cleansing lepers, healing the sick, and Himself dying, that exiled man might go forth from condemnation, and return fearlessly to his own inheritance.

3. Sed et esurientes accipere Sabbatis escam ex his quae adjacebant, non vetabat lex : metere autem et colligere in horreum vetabat. Et ideo Dominus his, qui incusabant discipulos ejus , quoniam vellentes spicas manducabant , dixit : « Nec hoc legistis, quod fecit David, cum esuriisset, quemadmodum

3. Moreover, the law did not forbid those who were hungry to take food on the Sabbaths from the things that lay at hand: whereas to reap and to gather into the barn it did forbid. And therefore the Lord said to those who accused His disciples because they plucked ears of corn and ate: "Have you not even read this, what David did, when he was hungry, how

Editors' notes and page, col. 994

Footnotes

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Luc. XIII, 15, 16.

Luke 13:15–16.

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Joan. IX, 14.

John 9:14.

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Cap. XX.

Chapter XX.

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Oportuerat solvi. Merc. 2, oportuit solvere; quibus Eras. et Gall. editt. quoad posterius verbum consonant. Ottob., oportuerit solvere.

"It had been necessary to be loosed": the second Mercer manuscript reads "it was necessary to loose", with which the editions of Erasmus and Gallasius agree as to the second word. The Ottobonian, "it may have been necessary to loose".

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Vivificavit. Ita Clarom., Voss. et Arund. melius quam caeteri, vivificat.

"He gave life": so the Clermont, Vossius and Arundel manuscripts, better than the others, "he gives life".

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Curari. In editt., curare.

"To be cured": in the editions, "to cure".

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Et Siloa etiam, etc. Memoria lapsus Irenaeus, Siloae piscinam cum probatica confundere videtur. Illam enim saepe Sabbatis curasse, nullibi legimus: at ad istius crepidinem jacuisse plures languidos in die Sabbati, expectantes aquae motum, e quibus unum triginta et octo annos habentem in infirmitate sua, a Salvatore curatum fuisse scribit Joannes cap. V.

"And Siloam too," etc.: Irenaeus, slipping in memory, seems to confuse the pool of Siloam with the sheep-pool. For nowhere do we read that the former often healed on the Sabbath; but John writes in chapter 5 that at the edge of the latter many sick lay on the Sabbath day, waiting for the moving of the water, and that one of them, who had been thirty-eight years in his infirmity, was healed by the Saviour.

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Agitur. Ita Clarom. melius quam caeteri, agitatur.

"Is done": so the Clermont manuscript, better than the others, "is stirred".

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Operam perficiens. Edit. Oxon. et Merc. 2, opera perficiens. Eras., Gall. et Feuard., operam faciens.

"Completing the work": the Oxford edition and the second Mercer manuscript read "completing the works"; Erasmus, Gallasius and Feuardent, "doing the work".

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Uti exsiliatus homo, etc. Alludit, inquit Feuard., ad Hebraeorum legem, quae, mortuo summo pontifice, exsules domum redire permittebat: et qui hic exsiliatus homo dicitur, exsul tantum significatur: Graece forsan non male φυγαδευτὴς nominaretur.

"So that the man sent into exile," etc.: he alludes, says Feuardent, to the law of the Hebrews which, on the death of the high priest, allowed exiles to return home; and the one here called "the man sent into exile" means simply an exile: in Greek he might perhaps not badly be named "a banished man".

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Page

running head: A HÆRESES LIB. IV. 994
marginal letters: A modum fecit; B etiam (96) saepe; C ad suam haereditatem.; D (96) Et Siloa
old-edition numerals: 237 after lex :
other: Latin only, no Greek printed; begins mid-word modum; ends mid-word quem-
other: the word quemadmodum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 995

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introivit in domum Dei , et panes propositionis manducavit , et dedit eis qui cum eo erant , quos non licebat manducare , nisi solis sacerdotibus ? » per legis verba suos discipulos excusans , et significans licere sacerdotibus libere agere. Sacerdos autem scitus fuerat David apud Deum, quamvis Saul persecutionem faceret ei.

he entered into the house of God, and ate the loaves of proposition, and gave to those who were with him, which it was not lawful to eat, except for the priests alone?" excusing His disciples through the words of the law, and signifying that it is lawful for priests to act freely. Now David had been known as a priest before God, although Saul carried on persecution against him.

Πᾶς βασιλεὺς δίκαιος, ἱερατικὴν ἔχει τάξιν.

Every righteous king has a priestly rank.

Sacerdotes autem sunt omnes Domini apostoli, qui neque agros, neque domos haereditant hic, sed semper altari et Deo serviunt. De quibus et Moyses in Deuteronomio, in benedictione Levi ait : « Qui dicit patri suo et matri suae : Non novi te ; et fratres suos non agnovit, et filios suos abdicavit : custodivit praecepta tua, et testamentum tuum servavit . » Qui autem sunt, qui dereliquerunt patrem et matrem , et omnibus proximis renuntiaverunt, propter verbum Dei et testamentum ejus, nisi discipuli Domini ? De quibus iterum Moyses : « Haereditas autem , » inquit , « non erit eis. Dominus enim ipse haereditas ipsorum . » Et iterum : « Non erit sacerdotibus levitis in tota tribu Levi pars, neque substantia cum Israel : fructificationes Domini substantiae eorum ; manducabunt eas . » Propter hoc et Paulus : « Non inquiro, » inquit, « datum ; sed inquiro fructum . » Discipulis, inquit , Domini leviticam substantiam habentibus, licebat eis esurientibus, a seminibus accipere escam : « Dignus est enim operarius esca sua . » Et sacerdotes in templo Sabbatum profanabant, et rei non erant. Quare ergo rei non erant ? Quia cum essent in templo, non saecularia,

Now all the apostles of the Lord are priests, who inherit neither fields nor houses here, but ever serve the altar and God. Concerning whom Moses also in Deuteronomy, in the blessing of Levi, says: "Who says to his father and to his mother: I do not know you; and he did not acknowledge his brethren, and disowned his sons: he kept Thy precepts, and observed Thy covenant." Now who are they that have left father and mother, and have renounced all their kinsfolk, on account of the word of God and His covenant, except the disciples of the Lord? Concerning whom Moses says again: "Now an inheritance," he says, "they shall not have. For the Lord Himself is their inheritance." And again: "The Levitical priests in the whole tribe of Levi shall have no part nor substance with Israel: the offerings of the Lord are their substance; they shall eat them." On account of this Paul also says: "I do not seek," he says, "the gift; but I seek the fruit." For the disciples of the Lord, he says, having the Levitical substance, it was lawful for them when hungry to take food from the seeds: "For the labourer is worthy of his food." And the priests in the temple profaned the Sabbath, and were not guilty. Why then were they not guilty? Because when they were in the temple, they were fulfilling not worldly,

Editors' notes and page, col. 995

Footnotes

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Luc. VI, 3, 4.

Luke 6:3–4.

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Deuter. XXXIII, 9.

Deuteronomy 33:9.

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Numer. XVIII, 20, et Deuter. X, 9.

Numbers 18:20, and Deuteronomy 10:9.

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Deuter. XVIII, 1.

Deuteronomy 18:1.

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Philipp. IV, 17.

Philippians 4:17.

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Matth. X, 10.

Matthew 10:10.

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Sacerdos autem scitus fuerat David. Apertus est verborum istorum sensus, nec in iis offenderet vel caecus quispiam. Nempe Davidem vocat sacerdotem scitum, quia omnes justi (vel ut habet alia lectio mox indicanda, omnis rex justus), sacerdotalem habent ordinem. Idipsum est quod de piis quibusque Christianis dixit Petrus epist. 1, cap. 2, Regale sacerdotium, sanctum sacerdotium esse; videlicet, ut statim explicat, ad offerendas Deo spiritales hostias. Ecce tamen, Grabius primus omnium, quem sciam, iis Irenaei verbis misere abutitur, ut sanctissimum antistitem per fas et nefas, et obtorto, ut aiunt, collo, puritanis tradat: quasi illius sententia fuerit, quod omnes fideles sint sacerdotali ordine ac potestate praediti, ejusque exercitium, ubi necessitas requirit, obire queant. Quem absurdum sensum solus in Irenaei verbis expiscatus fuerit; nullus certe alius ex mortalibus, si sanus fuerit, deprehenderit. Sed de his consule Dissert. 3, art. 8, § 100, ubi frivola novi editoris argumenta late expendimus dissolvimusque.

"But David had been known as a priest": the sense of these words is plain, and not even a blind man would stumble over them. He calls David "a priest known as such" because all the just (or, as another reading to be noted shortly has it, "every just king") have priestly rank. It is the very thing Peter said of all devout Christians, 1 Peter chapter 2, that they are "a royal priesthood, a holy priesthood"; namely, as he at once explains, "to offer spiritual sacrifices to God". And yet see: Grabe, first of all men so far as I know, wretchedly abuses these words of Irenaeus, so as to hand over that most holy bishop to the Puritans by fair means or foul, dragging him, as they say, by the neck; as though his view had been that all the faithful are endowed with priestly order and power and can exercise it when necessity requires. That absurd sense he alone has fished out of Irenaeus's words; certainly no other mortal, if of sound mind, would have found it. But on this consult Dissertation 3, article 8, § 100, where we have weighed at length and refuted the new editor's trifling arguments.

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Apud Deum. Sic Clarom. et 4 Anglic., una cum edit. Oxon. In aliis edition. minus recte, apud eum.

"With God": so the Clermont and four English manuscripts, together with the Oxford edition. In other editions, less correctly, "with him".

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Omnes enim justi sacerdotalem habent ordinem. Sententiam hanc ex Irenaeo nominatim, sed paulo aliter transcripserunt Joannes Damascenus in Parallelis lit. B. tit. 2, tam in cod. Clarom. (ex quo eam edidit Halloixius in Vita Iren., pag. 498), quam in Vaticano lit. B. tit. 9, et Antonius Melissa serm. 1, part. II: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν. Omnis rex justus sacerdotalem habet ordinem. Quae quidem lectio, mea quidem sententia, Vulgatae praeferenda videtur: arctius enim cohaeret cum ea quae praecedit de Davide sententia. Eam tamen, nullo hactenus favente codice Latino, textui inserere, religio esset.

"For all the just have priestly rank": this sentence was copied from Irenaeus by name, but a little differently, by John Damascene in the Parallels, letter B, title 2, both in the Clermont manuscript (from which Halloix published it in his Life of Irenaeus, page 498) and in the Vatican, letter B, title 9, and by Antony Melissa, discourse 1, part II: "Every just king has priestly rank." This reading, in my judgement at least, seems preferable to the common one, for it coheres more closely with the preceding statement about David. Yet to insert it into the text, with no Latin manuscript so far supporting it, would be a matter of scruple.

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Substantiae eorum. Al., substantia eorum.

"Their substance" (genitive): others read "their substance" (nominative).

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Domini. Sic Feuard. in marg., Clarom. et Voss. Alii, Dominus.

"Of the Lord": so Feuardent in the margin, and the Clermont and Vossius manuscripts. Others, "the Lord".

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Page

running head: 995 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A et panes; B cit patri; C habentibus, licebat; D videlicet, ut
old-edition numerals: (none)
other: begins mid-word admodum; Latin only set where no Greek is printed; facing Latin left out where Greek is printed: Omnes enim justi sacerdotalem habent ordinem.

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sed Dominica perficiebant ministeria , legem adimplentes, non autem praetereuntes legem ; quemadmodum is qui a semetipso arida ligna attulit in castra Domini, qui et juste lapidatus est. « Omnis enim arbor, quae non facit fructum bonum, abscindetur, et in ignem mittetur . » Et : « Quicunque templum Dei violaverit, violabit illum Deus . »

but the Lord's ministries, fulfilling the law, and not passing over the law; unlike him who of himself brought dry wood into the camp of the Lord, who also was justly stoned. "For every tree that does not bring forth good fruit shall be cut down, and cast into the fire." And: "Whosoever shall defile the temple of God, him shall God destroy."

CAPUT IX.

Chapter IX.

Utriusque testamenti unum esse auctorem , finem, scopumque praecipuum.

That of both testaments there is one author, end, and chief aim.

1. Unius igitur et ejusdem substantiae sunt omnia, hoc est, ab uno et eodem Deo, quemadmodum et Dominus ait discipulis : « Propterea omnis scriba doctus in regno coelorum similis est homini patrifamilias, qui profert de thesauro suo nova et vetera . » Non alterum quidem vetera , alterum vero proferentem nova docuit ; sed unum et eumdem. Paterfamilias enim Dominus est, qui universae domui paternae dominatur : et servis quidem, et adhuc indisciplinatis condignam tradens legem ; liberis autem , et fide justificatis congruentia dans praecepta, et filiis adaperiens suam haereditatem. Scribas autem et doctores regni coelorum, suos dicebat discipulos, de quibus et alibi ait Judaeis : « Ecce, mitto ad vos sapientes, et scribas, et doctores, et ex eis occidetis, et effugabitis a civitate in civitatem . » Ea autem, quae de thesauro proferuntur nova et vetera , sine contradictione duo testamenta dicit : vetus quidem, quod ante fuerat, legisdatio ; novum autem, quae secundum Evangelium est conversatio , ostendit, de qua David ait : « Cantate Domino canticum novum . » Et Isaias : « Cantate Domino hymnum novum. Initium ejus, glorificatur nomen ejus a summo

1. All things therefore are of one and the same substance, that is, from one and the same God, even as the Lord also says to the disciples: "Therefore every scribe instructed in the kingdom of the heavens is like unto a man that is a householder, who brings forth out of his treasure things new and old." He did not teach that one indeed brings forth old things, and another new things; but one and the same. For the householder is the Lord, Who rules over the whole paternal house: delivering indeed a fitting law to slaves and those still undisciplined; whereas to the free and those justified by faith giving suitable precepts, and opening up His inheritance to the sons. Now He called His disciples scribes and teachers of the kingdom of the heavens, concerning whom He also says elsewhere to the Jews: "Behold, I send unto you wise men, and scribes, and teachers, and some of them you will kill, and will drive out from city to city." And the things new and old which are brought forth out of the treasure, without contradiction He calls the two testaments: the old indeed, the giving of the law which had been before; while the new He shows to be the manner of life which is according to the Gospel, concerning which David says: "Sing unto the Lord a new song." And Isaiah: "Sing unto the Lord a new hymn. His beginning, His name is glorified from the end

Editors' notes and page, col. 996

Footnotes

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Matth. III, 10, et VII, 19.

Matthew 3:10, and 7:19.

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I Cor. III, 17.

1 Corinthians 3:17.

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Cap. XXI.

Chapter XXI.

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Matth. XIII, 52.

Matthew 13:52.

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Matth. XXIII, 34.

Matthew 23:34.

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Psal. XCV, 1, et XCVII, 1.

Psalm 95:1, and 97:1 (Vulgate numbering).

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Legem. Aliqui, legis.

"The law": some read "of the law".

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Qui et juste. Qui et addidi ex Clarom.

"Who also justly": I have added "who also" from the Clermont manuscript.

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Vero. Al., quidem.

"But": others read "indeed".

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Proferuntur. Ita Feuard. in marg., Ottob. et Voss. At Clarom. et Arund., proferentur; caeteri, proferunt.

"Are brought out": so Feuardent in the margin, and the Ottobonian and Vossius manuscripts. But the Clermont and Arundel read "will be brought out"; the others, "they bring out".

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Novum. Ita restitui pro nova, nullo quidem suffragante codice; sed id aperte exigente tum constructione, tum tota orationis serie.

"New" (singular): so I have restored it for "new" (plural), with no manuscript indeed supporting it; but both the construction and the whole run of the sentence plainly require it.

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Initium. Graeca, ἡ ἀρχὴ αὐτοῦ, melius reddidisset interpres, principatus ejus.

"His beginning": the Greek "his rule" the translator would have rendered better as "his sovereignty".

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Glorificatur... annuntiant. Hodierni τῶν O' codd. habent, δοξάζετε... ἀναγγελοῦσι, glorificate... annuntiabunt; non δοξάζεται... ἀναγγέλλουσι. Sed (continues)

"Is glorified ... they proclaim": present-day manuscripts of the Seventy have "glorify ... they will proclaim", not "is glorified ... they proclaim". But (continues)

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 996
marginal letters: A sed Dominica; B familias, qui; C duo testamenta; D men, nullo
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Utriusque testamenti unum

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terrae : virtutes ejus in insulis annuntiant . » Et Jeremias ait : « Ecce disponam, » inquit, « testamentum novum, non quemadmodum disposui patribus vestris » in monte Oreb. Utraque autem testamenta unus et idem paterfamilias produxit, Verbum Dei, Dominus noster Jesus Christus, qui et Abrahae, et Moysi collocutus est, et nobis in novitate restituit libertatem, et multiplicavit eam, quae ab ipso est, gratiam.

of the earth: they declare His virtues in the islands." And Jeremiah says: "Behold, I will establish," he says, "a new covenant, not as I established with your fathers" in Mount Horeb. Now one and the same householder brought forth both testaments, the Word of God, our Lord Jesus Christ, Who spoke both with Abraham and with Moses, and has restored liberty to us in newness, and has multiplied the grace which is from Himself.

2. « Plus est enim, » inquit, « templo hic . » Plus autem et minus non in his dicitur, quae inter se communionem non habent, et sunt contrariae naturae, et pugnant adversum se ; sed in his quae ejusdem sunt substantiae, et communicant secum, solum autem multitudine, et magnitudine differunt : quemadmodum aqua ab aqua, et lumen a lumine, et gratia a gratia. Major est igitur legisdatio quae in libertatem, quam quae data est in servitutem : et ideo non in unam gentem, sed in totum mundum diffusa est. Unus autem et idem Dominus, qui plus quam templum est, et plus quam Salomon, et plus quam Jonas donat hominibus, id est, suam praesentiam et resurrectionem a mortuis : sed non Deum immutans, nec alium praedicans Patrem, sed eumdem ipsum, qui semper habet plura metiri domesticis ; et proficiente eorum erga Deum dilectione , plura et majora donans, quemadmodum et Dominus discipulis dicebat : « Quoniam et majora horum videbitis . » Et Paulus ait : « Non quod jam acceperim , aut justificatus sim, aut jam perfectus sim . Ex parte enim scimus, et ex parte prophetamus. Cum autem venerit quod perfectum est, quae sunt ex parte destruentur . » Sicut igitur, adveniente perfecto, non alterum Patrem videbimus , sed hunc quem nunc videre concupimus (« Beati enim mundi corde,

2. "For," He says, "there is more than the temple here." Now more and less are not spoken of in those things which have no communion with one another, and are of a contrary nature, and fight against one another; but in those things which are of the same substance, and communicate with each other, differing only in multitude and magnitude: even as water from water, and light from light, and grace from grace. Greater therefore is the giving of the law which is unto liberty, than that which was given unto bondage: and therefore it has been diffused not into one nation, but into the whole world. For it is one and the same Lord, Who is more than the temple, and bestows upon men more than Solomon, and more than Jonas, that is, His own presence and the resurrection from the dead: yet not changing God, nor proclaiming another Father, but the very same, Who always has more to measure out to the members of His household; and as their love towards God advances, bestowing more and greater things, even as the Lord also said to the disciples: "Because you shall see even greater things than these." And Paul says: "Not that I have already received, or am justified, or am already made perfect. For we know in part, and we prophesy in part. But when that which is perfect has come, the things that are in part shall be done away." Just as, therefore, when that which is perfect arrives, we shall not see another Father, but Him Whom we now desire to see ("For blessed are the pure in

Editors' notes and page, col. 997

Footnotes

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Isa. XLII, 10, 12.

Isaiah 42:10, 12.

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Jerem. XXXI, 31, 32.

Jeremiah 31:31–32.

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Cap. XXII.

Chapter XXII.

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Matth. XII, 6.

Matthew 12:6.

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Joan. I, 50.

John 1:50.

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Philip. III, 12.

Philippians 3:12.

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I Cor. XIII, 9, 10.

1 Corinthians 13:9–10.

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Et nobis. Sic Clarom. In Feuard. et Grab., qui nobis. At in Eras., Gall., Arund. et Merc. 2, nec qui, nec et apparent.

"And to us": so the Clermont manuscript. In Feuardent and Grabe, "who to us". But in Erasmus, Gallasius, the Arundel and the second Mercer manuscripts, neither "who" nor "and" appears.

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Multitudine. Al. perperam, altitudine.

"Multitude": others wrongly read "height".

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Aut justificatus. Quod additum a Feuard. ante justificatus, expunxi auctoritate codd. Clarom., Arund. et Merc. 2, ac ipsius Italicae versionis, quae hoc addimentum ex 1 Corinth. IV, 4, desumptum sola hic exhibet, ut constat ex vetustissimo nostro cod. ms. Graeco-Lat. San-Germanensi, Ambrosiastri Comment. et aliis.

"Or justified": the "that" added by Feuardent before "justified" I have struck out on the authority of the Clermont, Arundel and second Mercer manuscripts, and of the Italic version itself, which alone here shows this addition, taken from 1 Corinthians 4:4, as is established from our very old Greek-Latin manuscript of Saint-Germain, from Ambrosiaster's Commentary, and from others.

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Page

running head: 997 CONTRA HÆRESES L
marginal letters: A Et; B et lu-; C catus (15) sim,; D Arund. et Merc.
old-edition numerals: 238 after ab aqua,
other: Latin only, no Greek printed; ends mid-word cor-
other: the word corde, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 998

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quoniam ipsi Deum videbunt ») ; neque alium Christum, et Dei Filium exspectabimus , sed hunc qui ex Maria Virgine, qui et passus est, in quem et credimus, quem et diligimus (quemadmodum Isaias ait : « Et dicent in illa die : Ecce, Dominus Deus noster, in quem speravimus, et exsultavimus in salute nostra . » Et Petrus ait in Epistola sua : « Quem non videntes diligitis, » inquit, « in quem nunc non videntes credidistis, gaudebitis gaudio inenarrabili ») ; neque alium Spiritum sanctum percipimus, nisi hunc qui est nobiscum, et qui clamat : « Abba , pater ; » et in iisdem ipsis augmentum habebimus, et proficiemus, ut jam non per speculum, et per aenigmata, sed facie ad faciem fruamur muneribus Dei : sic et nunc plus templo, et plus Salomone percipientes, quod est adventus Filii Dei, non alterum didicimus Deum, praeter fabricatorem et factorem omnium, qui ab initio nobis demonstratus est ; neque alterum Christum Dei Filium , praeter eum qui a prophetis praedicatus est.

heart, for they shall see God"); nor shall we look for another Christ and Son of God, but Him Who was born of the Virgin Mary, Who also suffered, in Whom also we believe, Whom also we love (even as Isaiah says: "And they shall say in that day: Behold, the Lord our God, in Whom we have hoped, and we have rejoiced in our salvation." And Peter says in his Epistle: "Whom not seeing you love," he says, "in Whom now, though not seeing Him, you have believed, you shall rejoice with joy unspeakable"); nor do we receive another Holy Spirit, except Him Who is with us, and Who cries: "Abba, Father;" and in these very same things we shall have increase, and shall advance, so that no longer through a glass and through riddles, but face to face we may enjoy the gifts of God: so also now, receiving more than the temple, and more than Solomon, which is the coming of the Son of God, we have not learned another God beside the Maker and Creator of all things, Who was shown to us from the beginning; nor another Christ the Son of God, beside Him Who was proclaimed by the prophets.

3. Novo enim Testamento cognito et praedicato per prophetas, et ille qui illud dispositurus erat secundum placitum Patris , praedicabatur , manifestatus hominibus, quemadmodum voluit Deus ; ut possint semper proficere credentes in eum, et per testamenta maturescere perfectum salutis. Una enim salus, et unus Deus : quae autem formant hominem, praecepta multa, et non pauci gradus, qui ducunt hominem ad Deum. Terreno quidem et temporali regi , cum sit homo, licet aliquoties majores profectus attribuere his qui sunt subjecti : Deo autem non licebit, cum sit idem, et semper majorem gratiam praestare humano generi velit, et pluribus muneribus assidue honorare eos qui placent ei ? Si autem hoc est

3. For as the New Testament was known and proclaimed through the prophets, He also Who was about to establish it according to the good pleasure of the Father was proclaimed, having been manifested to men as God willed; that those who believe in Him might always advance, and through the testaments the perfection of salvation might ripen. For there is one salvation, and one God: while the precepts that form man are many, and the steps are not few that lead man to God. It is lawful indeed for an earthly and temporal king, though he is a man, oftentimes to grant greater advancements to those who are his subjects: and shall it not be lawful for God, since He is the same, and is ever willing to bestow greater grace upon the human race, and continually to honour with more gifts those who please Him? But if to advance is this,

Editors' notes and page, col. 998

Footnotes

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Matth. V, 8.

Matthew 5:8.

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Isa. XXV, 9.

Isaiah 25:9.

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I Pet. I, 8.

1 Peter 1:8.

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Rom. VIII, 15.

Romans 8:15.

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Mundi corde. Sic Clarom. cum antiqua versione Italica, et Graeco Evangelii textu. Caeteri, mundo corde.

"Pure in heart": so the Clermont manuscript, with the ancient Italic version and the Greek text of the Gospel. The others, "with a pure heart".

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Credidistis. Nostri N. T. codd. habent, et quidem melius, πιστεύοντες δέ, credentes autem.

"You have believed": our manuscripts of the New Testament have, and indeed better, "but believing".

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Per Testamenta maturescere perfectum salutis. Sic recte vetus Feuard. cod. et Clarom. et forte etiam Voss. cod. Hic saltem consentit quoad perfectum: de voce testamenta, quam habent Eras., Gall. et Feuard., ambigo: siquidem Grab. excudi fecit testamentum: an codicis Voss. an alterius auctoritate? non dixit. Caeterum pro perfectum, Eras., Gall., Arund. et Merc. 2, perperam habent per effectum; nec melius utrumque retinere Feuardentio visum est. Perfectum autem salutis dixit Irenaeus, pro perfectione seu consummatione salutis, gloria videlicet aeterna: quo sensu paulo ante scripsit: sicut igitur adveniente perfecto, non alterum Patrem videbimus, etc. Ac proinde sensus est: Ut possint semper proficere credentes in eum et per varia sibi invicem succedentia testamenta maturescere queat salutis humanae consummatio. I. e. per varia testamenta possint homines paulatim ad gloriam aeternam perduci.

"The perfection of salvation to ripen through the Testaments": so rightly Feuardent's old manuscript and the Clermont, and perhaps also the Vossius manuscript. This at least agrees as to "perfection"; about the word "testaments", which Erasmus, Gallasius and Feuardent have, I am in doubt, since Grabe had "testament" printed: on the authority of the Vossius manuscript or of another? He did not say. For the rest, for "perfection" Erasmus, Gallasius, the Arundel and the second Mercer manuscripts wrongly have "through the effect"; nor was Feuardent better advised to keep both. Irenaeus said "the perfect of salvation" for the perfection or consummation of salvation, namely eternal glory; in which sense he wrote a little before: "so then, when the perfect comes, we shall not see another Father," etc. And so the sense is: "that those who believe in him may always advance, and the consummation of human salvation may ripen through the various testaments succeeding one another." That is, through the various testaments men may be led little by little to eternal glory.

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Quae autem formant hominem, praecepta multa. Sic Clarom., Arund. et Voss. melius et Irenaei argumento convenientius quam caeteri, qui formavit hominem, praecepta autem multa.

"But the things that form man, many precepts": so the Clermont, Arundel and Vossius manuscripts, better and more fittingly to Irenaeus's argument than the others, "who formed man, but many precepts".

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Terreno quidem et temporali regi. In vet. cod. Feuard. et Voss., ante terrenum quidem et temporalem regem.

"To an earthly and temporal king indeed": in Feuardent's old manuscript and the Vossius, "before an earthly and temporal king indeed".

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His qui sunt subjecti: Deo autem non licebit, etc. Cod. Clarom. paulo aliter: his autem qui sunt subjecti Deo non licebit. At Vulgata lectio praeferenda videtur: quare, post Deo autem non licebit, subintelligenda quae praecesserunt, majores profectus attribuere his qui sunt subjecti.

"To those who are subject: but will it not be permitted to God," etc.: the Clermont manuscript a little differently: "but to those who are subject to God it will not be permitted". But the common reading seems preferable; so, after "but will it not be permitted to God", what preceded is to be understood: "to grant greater advances to those who are subject".

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Praestare. Eras., Gall. et Feuard. perperam, et repugnantibus omnibus mss., praestat.

"To grant": Erasmus, Gallasius and Feuardent wrongly, and against all the manuscripts, "he grants".

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Velit. Hoc verbum addidi ex cod. Clarom.

"He wills": I have added this word from the Clermont manuscript.

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Page

running head: A HÆRESES LIB. IV. 998
marginal letters: A de (16),; B nunc plus; C dus, qui; D testamenta possint
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word de

PG 7:999

proficere, alterum adinvenire Patrem , praeter eum qui ab initio annuntiatus est, et rursum, praeter eum qui putatur secundo inventus esse, alterum tertium adinvenire ; et ejusdem erit profectus et a tertio in quartum, et ab hoc rursum alterum, et alterum : et sic semper putans proficere talis sensus, nunquam in uno stabit Deo. Expulsus enim ab eo qui est, et reversus retrorsum, quaerat quidem semper, inveniet autem nunquam Deum ; sed semper incomprehensibilitatis profundo natabit, nisi per poenitentiam conversus, unde abjectus erat. revertatur ; unum Deum Patrem Demiurgum confitens, et credens, qui a lege et prophetis annuntiatus est, qui a Christo testificatus est, quemadmodum ipse ait ad eos qui accusabant ejus discipulos, quasi non servarent traditionem seniorum : « Quare vos frustramini praeceptum Domini, propter traditionem vestram ? Deus enim dixit : Honora patrem et matrem ; et : Qui maledixerit patri aut matri, morte moriatur . » Et iterum ait eis : « Et frustrati estis sermonem Dei propter traditionem vestram ; » manifestissime Patrem et Deum confitens Christus eum, qui in lege dixit : « Honora patrem et matrem, ut tibi bene sit . » Verbum enim Dei confessus est legis praeceptum verax Deus, et neminem alterum Deum appellavit, quam suum Patrem.

to discover another Father beside Him Who was proclaimed from the beginning, and again, beside him who is supposed to have been found in the second place, to discover a third other; then the progress of the same will also be from the third to a fourth, and from this again to another and another: and thus such a mind, always thinking that it is advancing, will never stand fast in one God. For having been driven away from Him Who is, and turned backwards, he will indeed ever seek, yet will never find God; but will ever swim in the abyss of incomprehensibility, unless, converted through repentance, he return to the place whence he had been cast away; confessing and believing one God, the Father and Creator, Who was proclaimed by the law and the prophets, Who was testified to by Christ, even as He Himself says to those who accused His disciples as though they did not keep the tradition of the elders: "Why do you make void the commandment of the Lord on account of your tradition? For God said: Honour father and mother; and: He who curses father or mother, let him die the death." And again He says to them: "And you have made void the word of God on account of your tradition;" Christ most manifestly confessing as Father and God Him Who said in the law: "Honour father and mother, that it may be well with you." For the true God confessed the precept of the law as the word of God, and called no other God than His own Father.

Editors' notes and page, col. 999

Footnotes

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Matth. XV, 3, 4.

Matthew 15:3–4.

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Ibid., 6.

The same, verse 6.

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Exod. XX, 12.

Exodus 20:12.

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Cap. XXIII.

Chapter XXIII.

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Ab hoc. Eras., Gall. et Merc. 2, adhuc. Utrumque frustra retinuit Feuard.

"From this": Erasmus, Gallasius and the second Mercer manuscript read "still". Feuardent kept both, to no purpose.

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Domini. Eras. et Gall., divinum.

"Of the Lord": Erasmus and Gallasius read "divine".

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Sermonem Dei. Τὸν λόγον τοῦ Θεοῦ, legisse videtur Irenaeus, quomodo et habet cod. Cantabrig. Editi vero habent ἐντολήν, mandatum.

"The word of God": Irenaeus seems to have read "the word of God", as the Cambridge manuscript also has. But the printed texts have "the commandment".

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Patrem et Deum. In Arundel. et Merc. 2, Patrem et Dominum, sicut Eras. et Gall. ordine inverso, Dominum et Patrem. At Feuard. utroque retento, Dominum et Deum Patrem.

"Father and God": in the Arundel and second Mercer manuscripts, "Father and Lord", as Erasmus and Gallasius in reverse order, "Lord and Father". But Feuardent, keeping both, "Lord and God the Father".

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Page

running head: 999 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A praeter eum; B quasi non; C minisse, ejusque; D (29) Aliquando
old-edition numerals: 239 before CAPUT X.
other: Latin only, no Greek printed; ends mid-word Do-; editors' matter: Veteris Testamenti Scripturas
other: the word Dominum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1000

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Judaeis : « Scrutamini Scripturas, in quibus putatis vos vitam aeternam habere : illae sunt quae testimonium perhibent de me. Et non vultis venire ad me, ut vitam habeatis . » Quomodo igitur testabantur de eo Scripturae, nisi ab uno et eodem essent Patre, praeinstruentes homines de adventu Filii ejus, et praenuntiantes salutem quae est ab eo ? « Si enim crederetis Moysi, » inquit, « crederetis et mihi : de me enim ille scripsit ; » scilicet quod inseminatus est ubique in Scripturis ejus Filius Dei ; aliquando quidem cum Abraham loquens, aliquando cum Noe, dans eis mensuras : aliquando autem quaerens Adam : aliquando autem Sodomitis inducens judicium : et rursus cum videretur, et in viam dirigit Jacob, et de rubo loquitur cum Moyse. Et non est numerum dicere in quibus a Moyse ostenditur Filius Dei , cujus et diem passionis non ignoravit ; sed figuratim praenuntiavit eum, Pascha nominans : et in eadem ipsa, quae ante tantum temporis a Moyse praedicata est, passus est Dominus adimplens Pascha. Non solum autem diem descripsit, sed et locum, et extremitatem temporum, et signum occasus solis, dicens : « Non poteris immolare Pascha in ulla alia civitatum tuarum, quas Dominus Deus dat tibi, nisi in eo loco quem delegerit Dominus Deus tuus invocari nomen suum ibi : immolabis Pascha vespere ad occasum solis . »

to the Jews: "Search the Scriptures, in which you think that you have eternal life: they are they which bear witness of Me. And you are not willing to come to Me, that you may have life." How then did the Scriptures bear witness of Him, unless they were from one and the same Father, instructing men beforehand concerning the coming of His Son, and foretelling the salvation which is from Him? "For if you believed Moses," He says, "you would believe Me also: for he wrote of Me;" namely, because the Son of God is sown everywhere in his Scriptures; sometimes indeed speaking with Abraham, sometimes with Noah, giving them measures: sometimes seeking Adam: sometimes bringing judgement upon the Sodomites: and again when He is seen, and directs Jacob on the way, and speaks with Moses from the bush. And it is not possible to tell the number of the passages in which the Son of God is shown by Moses, when he was not ignorant even of the day of His passion; but foretold Him figuratively, naming it the Passover: and on that very day, which was proclaimed so long a time before by Moses, the Lord suffered, fulfilling the Passover. And he described not only the day, but also the place, and the extremity of the times, and the sign of the setting of the sun, saying: "You shall not be able to sacrifice the Passover in any other of your cities, which the Lord God gives you, save in that place which the Lord your God shall choose that His name be invoked there: you shall sacrifice the Passover in the evening at the setting of the sun."

2. Jam autem et manifestaverat ejus adventum, dicens : « Non deerit princeps in Juda, neque dux ex femoribus ejus, quoadusque veniat cui repositum est, et ipse est spes gentium ; alligans ad vitem pullum suum, et ad helicem pullum asinae. Lavabit in vino stolam suam, et in sanguine uvae

2. Moreover, he had already manifested His coming also, saying: "A prince shall not fail from Judah, nor a leader from his thighs, until He come for Whom it is laid up, and He Himself is the expectation of the nations; tying His foal to the vine, and the foal of an ass to the tendril. He shall wash His robe in wine, and in the blood of the grape

Editors' notes and page, col. 1000

Footnotes

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Joan. V, 39, 40.

John 5:39–40.

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Ibid. V, 46.

The same, 5:46.

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Deuter. XVI, 5, 6.

Deuteronomy 16:5–6.

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Inquit. Addidi ex Clarom.

"He says": I have added it from the Clermont manuscript.

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Aliquando quidem cum Abraham loquens, aliquando cum Noe, dans eis mensuras. Ita Clarom., Voss. et vetus Feuard. codex (ut ex ejus adnotatione colligitur), excepto quod in hoc exstat ei pro eis. In Eras., Gallas., Arundel. et Merc. 2 legitur: aliquando quidem cum Abraham loquens, aliquando cum eodem comesurus; omissis, aliquando quidem cum Noe, etc. Feuardentio vero, quem secutus est Grabius, utraque servata lectione scribere visum est: aliquando quidem cum Abraham loquens, cum eodem comesurus; aliquando cum Noe, dans ei mensuras. Ubi vocem, aliquando ante cum eodem propria auctoritate expunxit. Et tamen haec ipsa vox ostendit, aliud periodi membrum hinc incipere, ac proinde ista, cum eodem comesurus, ab imperitis librariis scripta fuisse pro: cum Noe dans eis mensuras; quia, quid sibi vellent mensurae illae, non intelligebant. Quare ex citatorum trium veterum codicum auctoritate deletis, cum eodem comesurus, textum restituere non dubitavi. Illud autem, dans eis mensuras, explico tum de arcae dimensionibus, quas Deus Noemo praefinivit, Gen. VI, 14 seqq., tum de orbis terrarum distributione, ab eodem jussu Dei inter tres filios facta, Gen. X et XI, juxta illud D. Pauli Actor. XVII, 26: Fecitque ex uno omne genus hominum inhabitare super universam faciem terrae, definiens statuta tempora, et terminos habitationis eorum, tum denique de terrae promissionis ab Abrahae posteris quondam possidendae finibus, quos ipsi Deus praemonstravit, praestituitque, Genes. XIII, 14 et 17, et XV, 18 et seqq.

"At one time speaking with Abraham, at another with Noah, giving them measurements": so the Clermont and Vossius manuscripts and Feuardent's old manuscript (as is gathered from his note), except that in the last "him" stands for "them". In Erasmus, Gallasius, the Arundel and the second Mercer manuscripts is read: "at one time speaking with Abraham, at another about to eat with the same", omitting "at one time with Noah", etc. Feuardent, whom Grabe followed, chose to keep both readings and write: "at one time speaking with Abraham, about to eat with the same; at another with Noah, giving him measurements". There he struck out on his own authority the word "at another" before "with the same". And yet that very word shows that another member of the period begins here, and so that "about to eat with the same" was written by unskilled copyists for "with Noah, giving them measurements", because they did not understand what those measurements meant. Therefore, deleting "about to eat with the same" on the authority of the three old manuscripts cited, I have not hesitated to restore the text. "Giving them measurements" I explain both of the dimensions of the ark, which God laid down for Noah (Gen. 6:14 and following), and of the division of the world made by Noah at God's command among his three sons (Gen. 10 and 11), according to St Paul's words in Acts 17:26: "and he made from one every nation of men to dwell on the whole face of the earth, fixing the appointed times and the boundaries of their dwelling"; and finally of the borders of the promised land, to be possessed one day by Abraham's descendants, which God himself showed him beforehand and laid down (Gen. 13:14 and 17, and 15:18 and following).

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Aliquando autem quaerens Adam. Haec quoque desunt in Eras., Gallas., Arund. et Merc. 2.

"And at another time seeking Adam": these words too are missing in Erasmus, Gallasius, the Arundel and the second Mercer manuscripts.

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Videretur. Editt. cum Arund. et Merc. 2, videtur.

"Would seem": the editions, with the Arundel and second Mercer manuscripts, read "seems".

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Quas. Al. quam.

"Which" (plural): others read "which" (singular).

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Repositum. In Feuard. marg. et Voss., repromissum; quomodo et Novatianus habet lib. De Trinit. cap. 9.

"Laid up": in Feuardent's margin and the Vossius manuscript, "promised", as Novatian also has, On the Trinity, chapter 9.

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Helicem. Sic pro ilicem reposui auctorit. Biblici textus τῶν O', in quo legitur, ἕλικι. Helicem etiam legit Cyprian. lib. I Adversus Judaeos, cap. 21 in correctis exemplaribus. Qui in mss. codicum lectione versati sunt, norunt quam frequenter e commutetur in i; ac proinde non mirum si pro elicem aut helicem scripserint amanuenses, ilicem. Helix autem Graeca vox est, significans vitis claviculam.

"Tendril": so I have restored it for "holm-oak" on the authority of the Bible text of the Seventy, in which is read "to the tendril". Cyprian too reads "tendril", Against the Jews Book I, chapter 21, in the corrected copies. Those versed in reading manuscripts know how often e is exchanged for i; and so it is no wonder if for "elicem" or "helicem" the copyists wrote "ilicem". Helix is a Greek word, meaning the tendril of the vine.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1000
marginal letters: A minum Judaeis :; B quitur cum Moyse.; C ex femoribus; D dam possidendae
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word minum

PG 7:1001

pallium suum ; laetifici oculi ejus a vino, et candidi dentes ejus quam lac . » Inquirant enim hi, qui omnia scrutari dicuntur, id tempus in quo defecit princeps, et dux ex Juda, et qui est gentium spes, et qui vitis, et qui pullus ejus, et quod indumentum, et qui oculi, et qui dentes, et quod vinum, et unumquodque ex dictis exquirant ; et invenient non alium, nisi Dominum nostrum Jesum Christum, annuntiatum. Quapropter Moyses increpans populum, quod ingratus exsisteret, ait : « Sic populus fatuus, et non sapiens, haec Domino retribuistis ? » Et rursus significans, quoniam qui ab initio condidit et fecit eos Verbum, et in novissimis temporibus redimens nos, et vivificans, ostenditur pendens in ligno, et non credent ei. Ait enim : « Et erit vita tua pendens ante oculos tuos, et non credes vitae tuae . » Et iterum : « Nonne hic idem Pater tuus possedit te, et fecit te, et creavit te ? »

His cloak; His eyes are gladdening from wine, and His teeth whiter than milk." For let those who are said to investigate all things inquire into that time in which a prince and leader failed from Judah, and Who is the expectation of the nations, and what is the vine, and what is His foal, and what is the garment, and what are the eyes, and what are the teeth, and what is the wine, and let them search out each one of the things said; and they will find no other announced save our Lord Jesus Christ. Wherefore Moses, rebuking the people because they were ungrateful, says: "Do you thus requite these things to the Lord, O foolish and unwise people?" And again signifying that the Word, Who from the beginning founded and made them, in the last times also redeeming us and giving us life, is shown hanging on the wood, and they will not believe in Him. For he says: "And your life shall be hanging before your eyes, and you shall not believe your life." And again: "Has not this same Father of yours possessed you, and made you, and created you?"

CAPUT XI.

Chapter XI.

Veteres prophetas et justos praenovisse adventum Christi, huncque videre et audire ardentius appetiisse, ipso per Spiritum sanctum se in Scripturis revelante, et sine sui mutatione novis in dies beneficiis homines ditante, posteriores tamen cumulatius prioribus.

That the ancient prophets and righteous men foreknew the coming of Christ, and earnestly desired to see and hear Him, He Himself revealing Himself in the Scriptures through the Holy Spirit, and without change in Himself enriching men day by day with new benefits, yet the later ones more abundantly than the earlier.

1. Quoniam autem non solum prophetae et justi multi, praescientes per Spiritum sanctum adventum ejus, oraverunt in illud tempus venire, in quo facie ad faciem viderent Dominum suum et sermones audirent ejus, Dominus fecit manifestum, dicens discipulis : « Multi prophetae et justi cupierunt videre quae videtis, et non viderunt, et audire quae auditis, et non audierunt . » Quemadmodum igitur concupierunt et audire, et videre, nisi praescissent futurum ejus adventum? Quomodo autem praescire potuerunt, nisi ab ipso praescientiam ante accepissent? Quomodo autem Scripturae testificantur de eo, nisi ab uno et eodem Deo omnia semper per Verbum revelata et ostensa fuissent credentibus; aliquando quidem colloquente eo cum suo plasmate, aliquando autem dante legem, aliquando vero exprobrante, aliquando exhortante, ac deinceps liberante

1. Now that not only many prophets and righteous men, foreknowing His coming through the Holy Spirit, prayed to come into that time in which they might see their Lord face to face and hear His words, the Lord made manifest, saying to the disciples: "Many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them." How then did they desire both to hear and to see, unless they had foreknown His future coming? And how could they have foreknown it, unless they had previously received foreknowledge from Him? And how do the Scriptures bear witness of Him, unless all things had always been revealed and shown to believers by one and the same God through the Word; Who sometimes indeed conversed with His own creature, sometimes gave the law, sometimes reproved, sometimes exhorted, and afterwards set free

Editors' notes and page, col. 1001

Footnotes

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Gen. XLIX, 10 et seqq.

Genesis 49:10 and following.

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Deut. XXXII, 6.

Deuteronomy 32:6.

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Deut. XXVIII, 66.

Deuteronomy 28:66.

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Deut. XXXII, 6.

Deuteronomy 32:6.

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Cap. XXIV.

Chapter XXIV.

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(78) ‹anchor: et non audierunt› · call in col 1001

Matth. XIII, 17.

Matthew 13:17.

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Laetifici. Ita Clarom., Arund., Voss. et Grab. juxta Graecum χαροποιοί. Caeteri, laetificabuntur.

"Gladdening": so the Clermont, Arundel and Vossius manuscripts and Grabe, following the Greek "joy-making". The others, "they will be gladdened".

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A vino. Editi τῶν O' codices habent ὑπὲρ οἶνον, super vinum. Sed legisse videtur Irenaeus ἀπὸ οἴνου, quomodo etiam habet cod. Alexandr.

"From wine": the printed manuscripts of the Seventy have "beyond wine". But Irenaeus seems to have read "from wine", as the Alexandrian manuscript also has.

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Quam lac. Sic Voss., Clarom. (quamvis in hoc emendator quispiam superscripserit tan, ut legatur tanquam, haud advertens hellenismum esse, pro magis quam lac), et Grabius. Alii tanquam lac.

"Than milk": so the Vossius and the Clermont (though in the latter some corrector has written "tan" above, so that it reads "as", not noticing that it is a Hellenism for "more than milk"), and Grabe. Others, "as milk".

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Dictis. Sic Feuard. in marg., Clarom. et Voss. Alii minus bene, occultis.

"Sayings": so Feuardent in the margin, and the Clermont and Vossius manuscripts. Others, less well, "hidden things".

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(39) ‹anchor: Spiritum sanctum (39)› · call in col 1001

Spiritum sanctum. Sanctum addidi ex cod. Clarom.

"The Holy Spirit": I have added "Holy" from the Clermont manuscript.

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Page

running head: 1001 CONTRA HÆRESES L
marginal letters: A a vino (36),; B oculos; C in quo; D (35) Laetifici.
old-edition numerals: 240 before futurum
other: Latin only, no Greek printed; ends mid-word libe-; editors' matter: Veteres prophetas et justos
other: the word liberante was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1002

PG 7:1002

servum, et adoptante in filium, et apto tempore incorruptelae haereditatem praestante, ad perfectionem hominis ? Plasmavit enim eum in augmentum et incrementum, quemadmodum Scriptura dicit : « Crescite et multiplicamini . »

the servant, and adopted him as a son, and at the fitting time bestowed the inheritance of incorruption for the perfection of man? For He formed him for growth and increase, even as the Scripture says: "Increase and multiply."

2. Et hoc Deus ab homine differt, quoniam Deus quidem facit, homo autem fit : et quidem qui facit, semper idem est : quod autem fit, et initium, et medietatem, et adjectionem, et augmentum accipere debet. Et Deus quidem bene facit, bene autem fit homini. Et Deus quidem perfectus in omnibus, ipse sibi aequalis et similis ; totus cum sit lumen, et totus mens, et totus substantia, et fons omnium bonorum; homo vero profectum percipiens et augmentum ad Deum. Quemadmodum enim Deus semper idem est; sic et homo in Deo inventus, semper proficiet ad Deum. Neque enim Deus cessat aliquando in benefaciendo, et locupletando hominem : neque homo cessat beneficium accipere, et ditari a Deo. Exceptorium enim bonitatis, et organum clarificationis ejus, homo gratus ei qui se fecit : et iterum exceptorium justi judicii ejus homo ingratus, et spernens plasmatorem, et non subjectus Verbo ejus : qui plurimum semper fructificantibus, et plus habentibus Dominicum argentum, daturum se pollicitus est : « Euge, » inquit, « serve bone et fidelis, quia in modico fidelis fuisti, super multa te constituam; intra in gaudium Domini tui ; » ipse Dominus plurimum promittens.

2. And in this God differs from man, that God indeed makes, whereas man is made: and indeed He Who makes is always the same: whereas that which is made must receive both a beginning, and a middle state, and addition, and increase. And God indeed does well, while well is done unto man. And God indeed is perfect in all things, equal and like unto Himself; since He is all light, and all mind, and all substance, and the fountain of all good things; whereas man receives advancement and increase towards God. For even as God is always the same; so also man, being found in God, shall always advance towards God. For neither does God ever cease from doing good and enriching man: nor does man cease from receiving benefit and being enriched by God. For the man who is grateful to Him Who made him is a receptacle of His goodness, and an instrument of His glorification: and again, the ungrateful man, who despises his Maker and is not subject to His Word, is a receptacle of His just judgement: while to those who ever bear fruit abundantly, and have more of the Lord's money, He has promised that He will give: "Well done," He says, "good and faithful servant, because you have been faithful over a little, I will set you over many things; enter into the joy of your Lord;" the Lord Himself promising very much.

3. Sicut ergo nunc fructificantibus plurimum daturum se pollicitus est, secundum munerationem gratiae suae, sed non secundum commutationem agnitionis ( ipse enim Dominus perseverat, et idem Pater revelatur); sic ergo et posterioribus majorem, quam quae fuit in veteri testamento, munerationem gratiae attribuit unus et idem Dominus per suum adventum. Et illi enim per famulos audiebant venturum regem, et mediocriter gaudebant, secundum quod sperabant venturum eum : qui autem praesentem viderunt, et libertatem adepti et potiti sunt ejus munerationem, majorem gratiam et abundantiorem exsultationem habent gaudentes de regis adventu , quemadmodum et David dicit : « Anima mea exsultabit in Domino, jucundabitur in

3. As therefore He has promised that He will give very much to those who now bear fruit, according to the bounty of His grace, yet not according to a change of knowledge (for the same Lord abides, and the same Father is revealed); so therefore to the later ones also, one and the same Lord through His coming has granted a greater bounty of grace than that which was in the old testament. For they indeed heard through servants that the King would come, and rejoiced moderately, according as they hoped for His coming: whereas those who have seen Him present, and have obtained liberty and possessed His bounty, have greater grace and more abundant exultation, rejoicing over the King's coming, even as David also says: "My soul shall rejoice in the Lord, it shall be glad in

Editors' notes and page, col. 1002

Footnotes

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Gen. I, 28.

Genesis 1:28.

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Matth. XXV, 21, 23.

Matthew 25:21, 23.

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Servum. Suum additum in editt. deest in omnibus mss.

"Servant": "his", added in the editions, is missing in all the manuscripts.

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Incorruptelae. Al., incorruptibilem.

"Of incorruption": others read "incorruptible".

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Ad Deum. Editt. minus bene, a Deo: nam mox sequitur, semper proficiet ad Deum.

"Towards God": the editions, less well, "from God"; for there follows shortly "will always advance towards God".

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Inventus. Editt., intentus.

"Found": the editions read "intent".

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Ipse... plurimum promittens. Sic vetus Feuard. cod., Clarom. et Voss. Alii perperam, ipse.... plurimum promittens. Haec vero ad praecedentia, daturum se pollicitus est, referuntur; nec proinde corruptus est locus, ut frustra suspicatur Feuardentius.

"He himself ... promising very much": so Feuardent's old manuscript and the Clermont and Vossius manuscripts. Others wrongly, "he himself .... promising very much". These words refer to what precedes, "he has promised that he will give"; and so the passage is not corrupt, as Feuardent vainly suspects.

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Ipse. Αὐτός, idem potius hic verti debuisset.

"He himself": the Greek "he himself" should rather have been rendered here "the same".

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(46) ‹anchor: mediocriter gaudebant› · call in col 1002

Illi enim per famulos audiebant et mediocriter gaudebant. Al. illi enim, qui per famulos audiebant ... mediocriter (sine et) gaudebant.

"For they heard through servants and rejoiced moderately": others read "for they who heard through servants ... rejoiced moderately" (without "and").

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(47) ‹anchor: ejus munerationem› · call in col 1002

Munerationem. Sic Voss., Clarom. remunerationem; caeteri, muneraltionem.

"Bestowal": so the Vossius manuscript; the Clermont, "repayment"; the others, "bestowal" (misprinted).

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Page

running head: A HÆRESES LIB. IV. 1002
marginal letters: A rante servum; B semper idem; C turum se; D (42) Ad Deum.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word rante

PG 7:1003

salutari ejus . » Et propter hoc Hierosolymam introeunte eo, omnes qui erant in via David in dolore animae, cognoverunt suum regem, et substraverunt ei vestimenta, et ramis viridibus adornaverunt viam, cum magna laetitia et exsultatione clamantes : « Hosanna, fili David, benedictus qui venit in nomine Domini, hosanna in excelsis . » Zelantibus autem malis dispensatoribus, qui circumveniebant inferiores, et dominabantur eorum, quibus ratio non constabat, et propter hoc nolentibus venisse regem, et dicentibus ei : « Audis quid isti dicunt ? » ait Dominus : « Nunquam legistis : Ex ore infantium et lactentium perfecisti laudem ? » id quod a David in Filium Dei dictum erat, in se factum ostendens, et significans, illos quidem nescire virtutem Scripturae, et dispositionem Dei ; se autem esse qui a prophetis annuntiatus sit Christus, cujus nomen in omni terra laudatur ; ex ore infantium et lactentium laudem perficienti suo Patri : quapropter et elevata est magnificentia ejus super coelos.

His salvation." And on account of this, when He entered into Jerusalem, all who were in the way of David in sorrow of soul recognized their King, and spread their garments under Him, and adorned the way with green branches, crying out with great joy and exultation: "Hosanna, Son of David, blessed is He Who comes in the name of the Lord, hosanna in the highest." But when the evil stewards were envious, who circumvented their inferiors and lorded it over them, whose account did not stand good, and who on account of this were unwilling that the King had come, and said to Him: "Hearest Thou what these say?" the Lord said: "Have you never read: Out of the mouth of babes and sucklings Thou hast perfected praise?" showing that what had been spoken by David unto the Son of God was fulfilled in Himself, and signifying that they indeed were ignorant of the power of Scripture and the dispensation of God; whereas He Himself was the Christ Who had been proclaimed by the prophets, Whose name is praised in all the earth; perfecting praise out of the mouth of babes and sucklings unto His Father: wherefore also His magnificence is lifted up above the heavens.

4. Si ergo idem ipse adest, qui praedicatus est a prophetis, Deus Dominus noster Jesus Christus et adventus ejus pleniorem gratiam et majorem munerationem attribuit his qui susceperunt eum ; manifestum, quoniam et Pater idem ipse est, qui a prophetis annuntiatus est, et non alterius Patris agnitionem fecit veniens Filius, sed ejusdem qui ab initio praedicatus est, a quo et libertatem detulit his qui legitime, et prono animo, et toto corde deserviunt ei : contemptoribus autem, et non subjectis Deo, sed in gloriam hominum exteriores munditias sectantibus (quae in figuram futurorum traditae erant , velut umbrae cujusdam descriptionem faciente lege, atque delineante de temporalibus aeterna, de terrenis coelestia), fingentibus plusquam quae dicta sunt sese observare, tanquam diligentiam suam etiam ipsi Deo praeferentibus, intus autem plenis hypocrisi, cupiditate, et omni malitia, in sempiternum attulit perditionem, abscindens eos a vita.

4. If therefore the very same One is present Who was proclaimed by the prophets, God our Lord Jesus Christ, and His coming has granted fuller grace and a greater bounty to those who received Him; it is manifest that the Father also is the very same Who was proclaimed by the prophets, and the Son when He came did not bring about the knowledge of another Father, but of the same Who was proclaimed from the beginning, from Whom also He brought down liberty to those who lawfully, and with a ready mind, and with all their heart serve Him: whereas to the despisers, and those not subject to God, who follow after outward cleansings for the glory of men (which things had been handed down as a figure of things to come, the law making a sketch as it were of a certain shadow, and outlining eternal things from temporal, heavenly things from earthly), pretending that they observe more than the things which were commanded, as though preferring their own diligence even to God Himself, while within they are full of hypocrisy, covetousness, and all malice, He has brought everlasting perdition, cutting them off from life.

Editors' notes and page, col. 1003

Footnotes

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Psal. XXXIV, 9.

Psalm 34:9 (Vulgate numbering).

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(82) ‹anchor: hosanna in excelsis› · call in col 1003

Matth. XXI, 9.

Matthew 21:9.

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(83) ‹anchor: perfecisti laudem› · call in col 1003

Ibid., 16.

The same, verse 16.

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(48) ‹anchor: introeunte eo, omnes› · call in col 1003

Introeunte eo, omnes. Vetus Feuard. cod. et Clarom., introeunte, eum omnes.

"As he entered, all": Feuardent's old manuscript and the Clermont read "as he entered, all ... him".

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(49) ‹anchor: exsultatione clamantes› · call in col 1003

Clamantes. Et dicentes, quod addunt editt., omisi auctoritate omnium mss.

"Crying out": "and saying", which the editions add, I have omitted on the authority of all the manuscripts.

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Fili. In Arundel. cum quibusdam Erasm. editt. et Oxon. juxta evangelicum textum, filio.

"Son" (vocative): in the Arundel manuscript, with some of Erasmus's editions and the Oxford edition, following the Gospel text, "to the Son".

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Nolentibus. Credere additur in editt., sed in nullo mss. nostrorum apparet.

"Unwilling": "to believe" is added in the editions, but appears in none of our manuscripts.

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Perficienti. Sic mss. omnes, nisi quod Ottob. et Merc. 2 vitiose habeant perfecisti. Editores vero posuerunt perficientis, haud advertentes perficienti ablativum absolutum esse, ac subintelligendum ipso, videlicet Christo, ut sit sensus: ipso perficiente suo Patri.

"Completing": so all the manuscripts, except that the Ottobonian and the second Mercer wrongly have "you completed". But the editors set "of the one completing", not noticing that "completing" is an ablative absolute, with "he", that is, Christ, to be understood, so that the sense is: "he himself completing it for his Father".

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Deus Dominus. Sic Clarom. In Feuard. marg., Arund. et Voss., Deus duntaxat. In caeteris, Dominus tantum.

"God the Lord": so the Clermont manuscript. In Feuardent's margin and the Arundel and Vossius manuscripts, only "God". In the others, only "the Lord".

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Deserviunt. Clarom., deservient.

"Serve devotedly": the Clermont manuscript reads "will serve devotedly".

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In gloriam. Ita Clarom. melius quam caeteri in gloria.

"For the glory" (accusative): so the Clermont manuscript, better than the others, "in the glory" (ablative).

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Exteriores munditias. Sic Feuard. in marg., Clarom. et Voss. melius quam Eras., Gallas. et Feuard. in textu, exteriores res mundi hujus.

"Outward cleannesses": so Feuardent in the margin, and the Clermont and Vossius manuscripts, better than Erasmus, Gallasius and Feuardent in the text, "the outward things of this world".

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In sempiternum. Edit. sempiternam.

"For ever": the edition reads "everlasting" (with "destruction").

Page

running head: 1003 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A Hierosolymam in-; B quidem nescire; C viunt (54) ei :; D (48) Introeunte
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1004

CAPUT XII.

Chapter XII.

Eumdem esse utriusque legis auctorem hinc liquido patere , quod Christus traditiones et mores veteri repugnantes damnaverit, summa vero et eminentiora hujus praecepta confirmaverit, ac seipsum Mosaicae legis finem esse docuerit.

That the author of both laws is the same is clearly evident from this, that Christ condemned the traditions and customs repugnant to the old law, while confirming its chief and more eminent precepts, and taught that He Himself is the end of the Mosaic law.

1. Seniorum enim ipsorum traditio, quam ex lege observare fingebant , contraria erat legi datae per Moysem. Propter hoc et Isaias ait : « Caupones tui miscent vinum aqua ; » ostendens quod austero Dei praecepto miscerent seniores aquatam traditionem , id est aggredientes adulteram legem , et contrariam legi , sicut et Dominus fecit manifestum, dicens eis : « Quare vos transgredimini praeceptum Dei, propter traditionem vestram ? » Non solum autem per praevaricationem frustrati sunt legem Dei , miscentes vinum aqua ; sed et suam legem e contrario statuerunt , quae usque adhuc Pharisaica vocatur. In qua quaedam quidem auferunt , quaedam vero addunt , quaedam autem, quemadmodum volunt, interpretantur ; quibus utuntur singulariter magistri eorum : quas traditiones volentes vindicare, legi Dei instituenti eos ad adventum Christi non subjecti esse voluerunt ; sed et Dominum arguebant in sabbatis curantem, quod quidem sicut praediximus, lex non prohibebat. Etenim ipsi secundum aliquid curabant, circumcidentes hominem in sabbato ; se autem ipsos non redarguebant , per traditionem et praedictam Pharisaicam legem transgredientes praeceptum Dei , et praeceptum legis non habentes, id est dilectionem, quae est erga Deum.

1. For the tradition of their elders, which they pretended to observe from the law, was contrary to the law given through Moses. On account of this Isaiah also says: "Thy tavern-keepers mingle wine with water;" showing that the elders mingled a watered-down tradition with the strict precept of God, that is, setting up an adulterated law, and contrary to the law, even as the Lord also made manifest, saying to them: "Why do you transgress the commandment of God on account of your tradition?" And not only did they make void the law of God by transgression, mingling wine with water; but they also set up their own law to the contrary, which even to this day is called Pharisaic. In this they take away some things indeed, and add others, while others they interpret as they please; which their teachers especially use: and wishing to uphold these traditions, they were unwilling to be subject to the law of God which was training them for the coming of Christ; and they even reproved the Lord when He healed on the Sabbaths, which indeed, as we have said before, the law did not forbid. For they themselves in a certain measure healed, by circumcising a man on the Sabbath; yet they did not reprove themselves for transgressing the commandment of God through their tradition and the aforesaid Pharisaic law, and not having the commandment of the law, that is, love towards God.

2. Quoniam autem hoc primum et maximum praeceptum est, sequens autem erga proximum, Dominus docuit, totam legem et prophetas pendere dicens ex ipsis praeceptis. Et ipse autem aliud majus hoc praecepto non detulit, sed hoc ipsum renovavit suis discipulis, jubens eis Deum diligere ex toto corde , et caeteros quemadmodum se. Si autem ab alio descendisset Patre, nunquam ex lege primo et summo usus esset praecepto, sed utique omnimodo eniteretur majus hoc a perfecto Patre

2. Now that this is the first and greatest commandment, and the next is towards one's neighbour, the Lord taught, saying that the whole law and the prophets hang upon these precepts. And He Himself also did not bring down another commandment greater than this, but renewed this very same to His disciples, commanding them to love God with all their heart, and others as themselves. Yet if He had descended from another Father, He would never have made use of the first and chief commandment from the law, but would certainly have striven in every way to bring down from the perfect Father one greater than this,

Editors' notes and page, col. 1004

Footnotes

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Cap. XXV.

Chapter XXV.

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Isa. I, 22.

Isaiah 1:22.

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Matth. XV, 3.

Matthew 15:3.

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Aggredientes. Graece, ni fallor, ἐγχειροῦντες, vel, ἐπιχειροῦντες, fabricati, moliti, statuentes, etc.

"Undertaking": in Greek, unless I am mistaken, "taking in hand" or "attempting", that is, having fabricated, contrived, laying down, etc.

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Vindicare. In Feuard., Grab. et Voss., vendicare; in Arundel. vindicari; sed in Eras. et Gallas. corrupte judicare.

"To claim": in Feuardent, Grabe and the Vossius manuscript, "vendicare"; in the Arundel, "to be claimed"; but in Erasmus and Gallasius, corruptly, "to judge".

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(60) ‹anchor: adventum (60) Christi› · call in col 1004

Ad adventum. Ad ex Arund. et Merc. 2 recte adjecit Grab. In cod. Vatic. teste L. Latinio, in adventum. In Clarom., si bene legam, scribitur, instituentis eis adventum Christi.

"To the coming": Grabe rightly added "to" from the Arundel and second Mercer manuscripts. In the Vatican manuscript, on the witness of L. Latinius, "into the coming". In the Clermont, if I read it rightly, is written "of the one appointing for them the coming of Christ".

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(61) ‹anchor: circumcidentes› · call in col 1004

Ipsi ... curabant, circumcidentes. Ipse curabat, circumcidens, in Clarom. et Anglic., exceptis, quoad ultimam vocem, Merc. 2 codd. At puto, ipse scribarum sphalma esse, pro ipsa, lex scilicet.

"They themselves ... were healing, circumcising": "he himself was healing, circumcising", in the Clermont and the English manuscripts, the two Mercer manuscripts excepted as to the last word. But I think "he himself" is a scribes' slip for "she herself", namely the law.

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Per. Merc. 2 et Ottob. propter.

"Through": the second Mercer and the Ottobonian manuscripts read "on account of".

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 1004
marginal letters: A 241 CAPUT XII; B sunt legem; C ceptum Dei ,; D in gloria.
old-edition numerals: 241 before CAPUT XII.
other: Latin only, no Greek printed; editors' matter: Eumdem esse utriusque

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deferre, non eo uti, quod a Deo legis fuisset datum. Et Paulus autem : « Adimpletio, » inquit , « legis, dilectio : » et omnibus caeteris evacuatis, manere fidem , spem , dilectionem ; majorem autem esse omnium dilectionem , et neque agnitionem sine dilectione, quae est erga Deum , praestare aliquid ; neque mysteriorum comprehensionem, neque fidem, neque prophetiam, sed omnia vacua et frustra esse sine dilectione : dilectionem vero perficere perfectum hominem ; et eum , qui diligit Deum, esse perfectum, et in hoc aevo , et in futuro. Nunquam enim desinimus diligentes Deum ; sed quanto plus eum intuiti fuerimus, tanto plus eum diligimus.

and not to make use of that which had been given by the God of the law. And Paul also says: "The fulfilment of the law," he says, "is love:" and when all other things are done away, faith, hope, and love abide; and the greatest of all is love, and neither does knowledge without love towards God avail anything; nor the understanding of mysteries, nor faith, nor prophecy, but all things are empty and in vain without love: whereas love perfects the perfect man; and he who loves God is perfect, both in this world and in that which is to come. For we never cease loving God; but the more we gaze upon Him, the more we love Him.

3. In lege igitur et in Evangelio cum sit primum et maximum praeceptum , diligere Dominum Deum ex toto corde ; dehinc simile illi , diligere proximum sicut seipsum : unus et idem ostenditur legis et Evangelii conditor. Consummatae enim vitae praecepta in utroque Testamento cum sint eadem , eumdem ostenderunt Deum : qui particularia quidem praecepta apta utrisque praecepit ; sed eminentiora et summa , sine quibus salvari non est, in utroque eadem suasit.

3. Since therefore in the law and in the Gospel the first and greatest commandment is to love the Lord God with all the heart; and next, like unto it, to love one's neighbour as oneself: one and the same Author of the law and of the Gospel is shown. For since the precepts of a consummate life are the same in both Testaments, they have shown the same God: Who enjoined indeed particular precepts suited to each; but the more eminent and chief ones, without which it is impossible to be saved, He counselled the same in both.

4. Quem autem non confundat Dominus , ostendens non ab altero Deo esse legem , sic dicens eis qui a se docebantur , turbae et discipulis : « Super cathedram Moysi sederunt Scribae et Pharisaei. Omnia itaque quaecunque dixerint vobis , custodite, et facite ; secundum autem opera eorum nolite facere : dicunt enim et non faciunt. Alligant enim sarcinas graves , et imponunt super humeros hominum ; ipsi autem nec digito quidem volunt eas movere . » Non ergo eam legem , quae est per Moysem data , incusabat, quam adhuc salvis Hierosolymis suadebat fieri ; sed illos redarguebat, quod verba quidem legis enuntiarent, essent autem sine dilectione : et propter hoc injusti in Deum et in proximos exstiterunt. Quemadmodum et Isaias ait : « Populus hic labiis me honorat, cor autem eorum longe est a me. Frustra autem colunt me, docentes doctrinas et praecepta hominum . » Non per Moysem datam legem dicens praecepta hominum , sed traditiones presbyterorum ipsorum, quas finxerant, quas vindicantes frustrabantur legem Dei , et propter hoc nec Verbo ejus subjecti sunt. Hoc enim est quod et a Paulo dicitur de istis : « Ignorantes enim justitiam Dei, et suam

4. And whom would the Lord not confound, showing that the law is not from another God, speaking thus to those who were taught by Him, to the multitude and to the disciples: "Upon the chair of Moses have sat the Scribes and the Pharisees. All things therefore whatsoever they say to you, observe and do; but according to their works do not do: for they say and do not. For they bind heavy burdens, and lay them upon men's shoulders; but with a finger of their own they are not willing to move them." He was not therefore accusing that law which was given through Moses, which while Jerusalem was still standing He counselled to be done; but He was reproving them, because they uttered indeed the words of the law, yet were without love: and on account of this they were unjust towards God and towards their neighbours. Even as Isaiah also says: "This people honours Me with their lips, but their heart is far from Me. And in vain do they worship Me, teaching the doctrines and precepts of men." Calling not the law given through Moses the precepts of men, but the traditions of their own elders, which they had invented, upholding which they made void the law of God, and on account of this they are not subject to His Word either. For this is what is also said by Paul concerning these men: "For being ignorant of the righteousness of God, and seeking to establish their own

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Rom. XIII, 10.

Romans 13:10.

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I Cor. XIII, 13.

1 Corinthians 13:13.

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Ibid., 2.

The same, verse 2.

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Cap. XXVI.

Chapter XXVI.

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Matth. XXIII, 2 seqq.

Matthew 23:2 and following.

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Isa. XXIX, 13.

Isaiah 29:13.

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Frustra. Alii, frustrata.

"In vain": others read "frustrated".

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Seipsum. Alii, teipsum.

"Himself": others read "yourself".

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Non est. Graecorum more, pro possibile non est. Sic omnes mss. In editt., non potest.

"It is not": after the manner of the Greeks, for "it is not possible". So all the manuscripts. In the editions, "it cannot".

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Page

running head: 1005 CONTRA HÆRESES L
marginal letters: A datum.; B diligere Dominum; C Alligant enim; D bantur legem
old-edition numerals: (none)
other: Latin only, no Greek printed

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justitiam volentes statuere, justitiae Dei non sunt subjecti. Finis enim legis Christus, ad justitiam omni credenti . » Et quomodo finis legis Christus , si non et initium ejus esset ; qui enim finem intulit , hic et initium operatus est ; et ipse est qui dicit Moysi : « Videns vidi vexationem populi mei, qui est in Aegypto, et descendi ut eruam eos ; » ab initio assuetus Verbum Dei ascendere et descendere, propter salutem eorum qui male haberent.

righteousness, they have not submitted themselves to the righteousness of God. For Christ is the end of the law, unto righteousness to everyone that believes." And how is Christ the end of the law, if He were not also its beginning? For He Who brought in the end, He also wrought the beginning; and He Himself is the One Who says to Moses: "Seeing I have seen the affliction of My people, who are in Egypt, and I have come down to deliver them;" the Word of God being accustomed from the beginning to ascend and descend on account of the salvation of those who were in evil case.

5. Quoniam autem lex praedocuit hominem sequi oportere Christum , ipse facit manifestum, ei qui interrogavit eum , quid faciens vitam aeternam haereditaret, sic respondens : « Si vis in vitam introire, custodi praecepta. » Illo autem interrogante : « Quae ? » rursus Dominus : « Non moechaberis, non occides , non furaberis , non falsum testimonium reddes, honora patrem et matrem, et diliges proximum tanquam teipsum ; » velut gradus proponens praecepta legis introitus in vitam , volentibus sequi eum : quae uni tum dicens, omnibus dicebat. Ille autem cum dixisset : « Omnia feci » (et forte non fecerat , nam utique non diceretur ei : « Custodi praecepta »), arguens Dominus cupiditatem ejus, dixit ei : « Si vis perfectus esse , vade, vende omnia quae habes , et divide pauperibus , et veni , sequere me ; » apostolorum partem promittens eis qui sic fecerint : et non alterum Deum Patrem annuntiabat eis , qui sequebantur eum, praeter eum qui ab initio a lege annuntiatus est ; nec alium Filium , nec Matrem, enthymesin Aeonis qui fuit in passione, et in defectione ; nec triginta Aeonum plenitudinem , quae vacua et inconstans ostensa est ; nec eam fabulam quae a reliquis haereticis ficta est : sed docebat ut facerent praecepta, quae ab initio praecepit Deus, et ut veterem cupiditatem per opera bona solverent , et sequerentur Christum. Quoniam autem ea quae possidentur, pauperibus divisa, solutionem faciunt praeteritae cupiditatis, Zacchaeus fecit manifestum : « Ecce, » dicens, « dimidium ex bonis meis do pauperibus, et si cujus quid fraudavi, reddo quadruplum . »

5. Moreover, that the law taught man beforehand that he must follow Christ, He Himself makes manifest, answering thus to him who asked Him what he should do to inherit eternal life: "If you will enter into life, keep the commandments." And when he asked: "Which?" the Lord said again: "You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, honour father and mother, and you shall love your neighbour as yourself;" setting forth the precepts of the law as steps of entrance into life for those who wished to follow Him: which things, spoken then to one, He said to all. But when he had said: "All these have I done" (and perhaps he had not done them, for otherwise it would certainly not have been said to him: "Keep the commandments"), the Lord, reproving his covetousness, said to him: "If you will be perfect, go, sell all that you have, and distribute to the poor, and come, follow Me;" promising the lot of the apostles to those who should do thus: and He did not proclaim another God the Father to those who followed Him, beside Him Who from the beginning was proclaimed by the law; nor another Son, nor the Mother, the Enthymesis of the Aeon that was in passion and defect; nor the Pleroma of thirty Aeons, which has been shown to be empty and unstable; nor that fable which has been invented by the rest of the heretics: but He taught that they should do the precepts which God commanded from the beginning, and that they should do away with their former covetousness by good works, and follow Christ. And that possessions distributed to the poor effect the doing away of past covetousness, Zacchaeus made manifest, saying: "Behold, the half of my goods I give to the poor, and if I have defrauded anyone of anything, I restore fourfold."

CAPUT XIII.

Chapter XIII.

Christum naturalia legis praecepta non dissolvisse ; imo potius implevisse, extendisse et ampliasse : qui veteris legis jugum ac vincula ideo abstulit, ut homo jam liber ea fiducia ac pietate, quae filios decet, Deo pareret.

That Christ did not dissolve the natural precepts of the law; nay rather, He fulfilled, extended, and amplified them: Who took away the yoke and bonds of the old law for this reason, that man, now free, might obey God with that confidence and piety which befits sons.

1. Et quia Dominus naturalia legis , per quae

1. And that the Lord did not dissolve the natural precepts of the law, through which

Editors' notes and page, col. 1006

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Rom. X, 3, 4.

Romans 10:3–4.

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Exod. III, 7, 8.

Exodus 3:7–8.

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Matth. XIX, 17 seqq.

Matthew 19:17 and following.

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Ibid., 21.

The same, verse 21.

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Luc. XIX, 8.

Luke 19:8.

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Cap. XXVII.

Chapter XXVII.

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Justitiam. Deest in Eras. et Gallas. ut et in cod. Alexand.

"Righteousness": missing in Erasmus and Gallasius, as also in the Alexandrian manuscript.

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Ad justitiam. Clarom., in justitiam.

"For righteousness": the Clermont manuscript reads "unto righteousness".

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Et forte non fecerat. Ea saltem intentionis puritate, et interno affectu, quem lex evangelica requirit.

"And perhaps he had not done them": at least not with the purity of intention and inward disposition that the law of the Gospel requires.

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Ex bonis meis ... fraudavi. Sic Clarom., Arund. et Voss. Caeteri, bonorum meorum ... defraudavi.

"Of my goods ... I have defrauded": so the Clermont, Arundel and Vossius manuscripts. The others, "of my goods (genitive) ... I have cheated".

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Naturalia legis. Legem naturalem intelligit, hominum cordibus a Deo insculptam, seu, ut loquitur Tertull. lib. Adv. Jud., legem non scriptam, quae naturaliter intelligebatur, et a Patribus (ante legem Moysi scriptam in tabulis lapideis) custodiebatur; quaeque Decalogi praeceptis, quae postea Deus Moysi tradidit, confirmavitque, potissimum continetur.

"The natural precepts of the law": he means the natural law, engraved by God on men's hearts, or, as Tertullian puts it in the book Against the Jews, "the unwritten law, which was understood naturally and was kept by the Fathers" (before the law of Moses written on tablets of stone); and which is chiefly contained in the precepts of the Decalogue that God afterwards handed down to Moses and confirmed.

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Page

running head: RA HÆRESES LIB. IV. 1006
marginal letters: A justitiam (66); B « Quae ? » rursus; C nec alium; D veteris legis
old-edition numerals: 242 before diliges
other: Latin only, no Greek printed; editors' matter: Christum naturalia legis

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homo justificatur, quae etiam ante legisdationem custodiebant, qui fide justificabantur, et placebant Deo, non dissolvit, sed extendit, et implevit; ex sermonibus ejus ostenditur. « Dictum est enim, » inquit, « antiquis: Non moechaberis. Ego autem dico vobis, quoniam omnis qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo. » Et iterum: « Dictum est: Non occides. Ego autem dico vobis: omnis qui irascitur fratri suo sine causa, reus erit judicio. » Et: « Dictum est: Non perjurabis. Ego autem dico vobis, neque jurare in totum. Sit autem vobis sermo, etiam etiam, non non. » Et quaecunque sunt talia.

man is justified — which, even before the giving of the law, those kept who were justified by faith and were pleasing to God — the Lord did not abolish, but extended and fulfilled, is shown from His words. "For it was said," He says, "to them of old: You shall not commit adultery. But I say to you, that everyone who shall look on a woman to lust after her has already committed adultery with her in his heart" (Matt. 5:27, 28). And again: "It was said: You shall not kill. But I say to you: everyone who is angry with his brother without cause shall be liable to judgement" (ibid. 21, 22). And: "It was said: You shall not forswear yourself. But I say to you, not to swear at all. But let your speech be, yes yes, no no" (ibid. 33, 34, 37). And whatever [other] things there are of this kind.

Omnia enim haec non contrarietatem et dissolutionem praeteritorum continent, sicut qui a Marcione sunt vociferantur; sed plenitudinem et extensionem, sicut ipse ait: « Nisi abundaverit justitia vestra plus quam Scribarum et Pharisaeorum, non intrabitis in regnum coelorum. » Quid autem erat plus? Primo quidem non tantum in Patrem, sed et in Filium ejus jam manifestatum credere; hic est enim, qui in communionem et unitatem Dei hominem inducit. Post deinde non solum dicere, sed et facere; illi enim dicebant, sed non faciebant; et non tantum abstinere a malis operibus, sed etiam a concupiscentiis eorum.

For all these things contain not an opposition to and abolition of the things of the past, as the followers of Marcion loudly declare, but a fulfilment and extension, as He Himself says: "Unless your righteousness abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven" (ibid. 20). And what was the "more"? First, to believe not only in the Father, but also in His Son, now made manifest; for it is He Who leads man into communion and unity with God. Then, next, not only to say, but also to do — for they were saying, but not doing — and to abstain not only from evil works, but also from the lusts for them.

Haec autem non quasi contraria legi docebat; sed adimplens legem, et infigens justificationes legis in nobis. Illud autem fuisset legi contrarium, si quodcunque lex vetasset fieri, idipsum discipulis suis jussisset facere. Et hoc autem quod praecepit, non solum vetitis a lege, sed etiam a concupiscentiis eorum abstinere, non contrarium est, quemadmodum diximus; neque solventis legem, sed adimplentis, et extendentis, et dilatantis.

And He taught these things not as contrary to the law, but fulfilling the law and implanting the ordinances of the law in us. That would have been contrary to the law, if He had bidden His disciples to do the very thing which the law had forbidden to be done. And this which He commanded — to abstain not only from things forbidden by the law, but even from the lusts for them — is not contrary [to it], as we have said; nor is it [the part] of one who abolishes the law, but of one who fulfils and extends and widens it.

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Matth. V, 27, 28.

Matthew 5:27–28.

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Ibid., 21, 22.

The same, verses 21–22.

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Ibid., 33, 34, 37.

The same, verses 33, 34, 37.

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Ibid., 20.

The same, verse 20.

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Ante legisdationem. Ita vetus Feuard. cod., Clarom., Voss., Arund. (quamvis in hoc desit ante) et Grab. melius quam alii, a legislatione. Quippe Irenaeum loqui de patriarchis, qui sub lege naturae vivebant, non de prophetis, aliisque justis, qui Mosaicae legi serviebant, evidens est.

"Before the lawgiving": so Feuardent's old manuscript, the Clermont, Vossius and Arundel (though "before" is missing in the last) and Grabe, better than the others, "from the legislation". For it is evident that Irenaeus speaks of the patriarchs, who lived under the law of nature, not of the prophets and other just men who served the Mosaic law.

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Qui fide justificabantur. Fide videlicet in Messiam venturum; eaque non sola, utpote qui per naturalia legis, tanquam vera justitiae percipiendae instrumenta, etiam justificarentur, ut mox dixit.

"Who were justified by faith": by faith, that is, in the Messiah who was to come; and not by faith alone, since they were also justified "through the natural precepts of the law", as true instruments for receiving righteousness, as he said just now.

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Et implevit. Delevi sed ante et, auctoritate Clarom.

"And he fulfilled": I have deleted "but" before "and", on the authority of the Clermont manuscript.

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Sine causa. Sic quidem legunt antiquissimi Patres Latini, Cyprian. Testimon. lib. III, cap. 8; Hilarius in Comment. in Matth., et August. lib. I, De serm. Dom. in monte, cap. 9. At hic lib. I Retractat., c. 19, monet haec verba, sine causa, a Graecis codd. abesse. Hieronymus etiam lib. II, Adversus Pelag. et in Comment. in Matth. ea in vetustissimis et sanioribus codd. non occurrere generatim asserit. Justinus pariter in Apolog. 1 ad Antonin. verba Christi refert, omissa voce εἰκῆ, quae tamen in Epist. ad Zenam et Serenum, non indubio Justini fetu, legitur. De Tertulliano, Apolog. cap. 45, nihil certi affirmari potest, siquidem summatim duntaxat Evangelii verba allegat. Ex his tamen nolim cum Grabio concludere, eas voces a scribis, tam hoc loco, quam infra cap. 16, additas fuisse; sed de iis non consensisse N. T. codd. in aliis omissas fuisse, in aliis occurrisse, eodem utrobique manente sensu, ut notat August. lib. I Retract., cap. 19.

"Without cause": so indeed read the most ancient Latin Fathers: Cyprian, Testimonies Book III, chapter 8; Hilary in the Commentary on Matthew; and Augustine, On the Lord's Sermon on the Mount Book I, chapter 9. But Augustine, Retractations Book I, chapter 19, warns that these words, "without cause", are absent from the Greek manuscripts. Jerome too, in Against the Pelagians Book II and in the Commentary on Matthew, asserts in general that they do not occur in the oldest and sounder manuscripts. Justin likewise, in Apology 1 to Antoninus, reports Christ's words omitting the word "without cause", which is, however, read in the Letter to Zenas and Serenus, not certainly Justin's offspring. Of Tertullian, Apology chapter 45, nothing certain can be affirmed, since he cites the Gospel's words only in summary. From this, however, I would not conclude with Grabe that these words were added by scribes, both here and below in chapter 16; but that the manuscripts of the New Testament did not agree about them: in some they were omitted, in others they occurred, the sense remaining the same either way, as Augustine notes, Retractations Book I, chapter 19.

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Neque jurare. Alii, non jurare.

"Nor to swear": others read "not to swear".

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Et unitatem Dei hominem inducit. Sic pro unitatem Deo hominem Domino ducit, emendavi Feuard. ex vet. cod. (nisi quod scripserit ducit, quod auctoritate Clarom. commutavi in inducit) cum quo consentit Voss. Sed in Clarom., Arundel. et Merc. 2, scriptum Deo loco Dei.

"And leads man into the unity of God": so I have corrected it, for "leads man to unity with God, to the Lord", following Feuardent from his old manuscript (except that he wrote "leads", which on the authority of the Clermont I have changed to "leads into"), with whom the Vossius agrees. But in the Clermont, Arundel and second Mercer manuscripts, "with God" is written in place of "of God".

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2. Etenim lex, quippe servis posita, per ea quae foris erant corporalia, animam erudiebat, velut per vinculum attrahens eam ad obedientiam praeceptorum, uti disceret homo servire Deo: Verbum autem liberans animam, et per ipsam corpus voluntarie emundari docuit. Quo facto, necesse fuit auferri quidem vincula servitutis, quibus jam homo assueverat, et sine vinculis sequi Deum; superextendi vero decreta libertatis, et augeri subjectionem quae est ad regem, ut non retrorsus quis revertens, indignus appareat ei qui se liberavit;

2. For the law, as having been laid down for slaves, was instructing the soul through the bodily things which were outward, drawing it as by a bond to obedience to the precepts, so that man might learn to serve God; but the Word, setting the soul free, taught that through it the body also should be cleansed willingly. This done, it was necessary that the bonds of servitude, to which man had now grown accustomed, should be taken away, and that he should follow God without bonds; and that the decrees of liberty should be further extended, and the subjection which is towards the king increased, so that no one, turning back, should appear unworthy of Him Who set him free;

eam vero pietatem et obedientiam, quae est erga patremfamilias, esse quidem eamdem et servis, et liberis; majorem autem fiduciam habere liberos, quoniam sit major et gloriosior operatio libertatis, quam ea quae est in servitute obsequentia.

and that the piety and obedience which is towards the master of the house should be the same indeed for slaves and for free men, but that the free should have the greater confidence, since the working of liberty is greater and more glorious than the compliance that is in servitude.

3. Et propter hoc Dominus pro eo quod est: « Non moechaberis, » nec concupiscere praecepit; et pro eo quod est: « Non occides, » neque irasci quidem; et pro eo quod est decimare, omnia quae sunt pauperibus dividere; et non tantum proximos, sed etiam inimicos diligere: et non tantum bonos datores et communicatores esse, sed etiam adversus eos qui tollunt nostra, gratuito donatores.

3. And for this reason the Lord, in place of "You shall not commit adultery," commanded not even to lust; and in place of "You shall not kill," not even to be angry; and in place of paying tithes, to distribute all that we have to the poor; and to love not only our neighbours, but even our enemies; and to be not only good givers and sharers, but even, towards those who take away what is ours, free givers.

« Tollenti enim tibi tunicam, ait, remitte ei et pallium: et ab eo qui tollit tua, non reposcas: et quemadmodum vultis ut faciant vobis homines, facite eis, » ut non quasi nolentes fraudari contristemini; sed quasi volentes donaverimus, gaudeamus, gratiam magis praestantes in proximos, quam necessitate servientes.

"For to him who takes away your tunic," He says, "give up your cloak also; and from him who takes what is yours, do not ask it back; and as you would that men should do to you, do to them" (Luke 6:29 ff.): so that you may not be grieved as those unwilling to be defrauded, but that we may rejoice as those who have given willingly, rather bestowing a favour on our neighbours than serving under necessity.

« Et si quis te, » inquit, « angariaverit mille passus, vade cum eo alia duo; » uti non quasi servus sequaris, sed quasi liber praecedas, aptum te in omnibus, et utilem proximo praestans: non illorum

"And if anyone," He says, "shall press you [to go] a thousand paces, go with him two more" (Matt. 5:41); so that you may not follow as a slave, but go before as a free man, showing yourself ready in all things and useful to your neighbour: not regarding their

Editors' notes and page, col. 1008

Footnotes

(4) ‹anchor: facite eis› · call in col 1008

Luc. VI, 29 seqq.

Luke 6:29 and following.

(printed under page 512)

(5) ‹anchor: alia duo› · call in col 1008

Matth. V, 41.

Matthew 5:41.

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(77) ‹anchor: not visible› · call in col 1008 (call not visible)

Servire. Ita Clarom. In Voss., Feuard. et Grab., adservire; in reliquis, ad serviendum.

"To serve": so the Clermont manuscript. In the Vossius, Feuardent and Grabe, "to serve besides"; in the rest, "for serving".

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(78) ‹anchor: not visible› · call in col 1008 (call not visible)

Revertens. Eras., Gallas., Feuard. cum Arundel. et Merc. 2, renitens.

"Returning": Erasmus, Gallasius and Feuardent, with the Arundel and second Mercer manuscripts, read "resisting".

(printed under page 512)

(79) ‹anchor: not visible› · call in col 1008 (call not visible)

Servitute. Iidem, servitutem.

"Slavery" (ablative): the same read "slavery" (accusative).

(printed under page 512)

(80) ‹anchor: et pallium› · call in col 1008

Remitte ei et pallium. Memoriter Evangelii verba allegans Irenaeus, hoc comma transtulit ex Matth. V, 40, nam Lucae VI, 29, habetur: Καὶ τὸν χιτῶνα μὴ κωλύσῃς.

"Let him have your cloak as well": citing the Gospel's words from memory, Irenaeus carried this clause over from Matthew 5:40, for in Luke 6:29 is found: "do not withhold your tunic either".

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(81) ‹anchor: fraudari contristemini› · call in col 1008

Contristemini. Sic Feuard. in marg., Clarom., Voss. et Arundel., quasi Christus adhuc loqueretur. Editt. cum Merc. 2, contristemur; quod recentioris cujuspiam emendationem sapit.

"You may be grieved": so Feuardent in the margin and the Clermont, Vossius and Arundel manuscripts, as though Christ were still speaking. The editions, with the second Mercer manuscript, "we may be grieved", which smacks of some later person's correction.

(printed under page 512)

(82) ‹anchor: quam necessitate› · call in col 1008

Necessitate. Al., necessitati.

"By necessity": others read "to necessity".

(printed under page 512)

(83) ‹anchor: alia duo› · call in col 1008

Alia duo. In editis N. T. exemplarib. Graecis, ἄλλα, alia non legitur. Occurrit vero in pluribus mss. et in Vulgata nostra, et Italica versione.

"Another two": in the printed Greek copies of the New Testament, "another" is not read. But it occurs in many manuscripts, and in our Vulgate and the Italic version.

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(84) ‹anchor: aptum (84) te› · call in col 1008

Aptum. Graece ἐπιτήδειον, id est commodum, facilem, etc.

"Fit": in Greek "suitable", that is, obliging, easy, etc.

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(85) ‹anchor: in omnibus› · call in col 1008

In omnibus. Particulam in omittunt Erasm. (continues)

"In all things": the particle "in" is omitted by Erasmus (continues)

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PG 7:1009

malitiam intuens, sed tuam bonitatem perficiens, configurans temetipsum Patri, qui solem suum oriri facit super malos et bonos, et pluit super justos et injustos.

malice, but perfecting your own goodness, conforming yourself to the Father, "Who makes His sun to rise upon the evil and the good, and rains upon the just and the unjust" (Matt. 5:45).

Haec autem, quemadmodum praediximus, non dissolventis erant legem, sed adimplentis et extendentis in nobis: tanquam si aliquis dicat, majorem libertatis operationem, et pleniorem erga liberatorem nostrum infixam nobis subjectionem et affectionem. Non enim propter hoc liberavit nos, ut ab eo abscedamus; nec enim potest quisquam extra Dominica constitutus bona, sibimetipsi acquirere salutis alimenta; sed ut plus gratiam ejus adepti, plus eum diligamus. Quanto autem plus eum dilexerimus, hoc majorem ab eo gloriam accipiemus, cum simus semper in conspectu Patris.

Now these things, as we said before, were [the acts] not of one abolishing the law, but of one fulfilling and extending it in us: as if one should say, a greater working of liberty, and a fuller subjection and affection towards our Liberator implanted in us. For He did not set us free for this, that we should depart from Him; for no one who has placed himself outside the Lord's good things can procure for himself the nourishment of salvation; but that, having obtained more of His grace, we may love Him more. And the more we love Him, the greater glory shall we receive from Him, when we are always in the sight of the Father.

4. Quia igitur naturalia omnia praecepta communia sunt nobis et illis, in illis quidem initium et ortum habuerunt; in nobis autem augmentum et adimpletionem perceperunt. Assentire enim Deo, et sequi ejus Verbum, et super omnia diligere eum, et proximum sicut seipsum (homo autem homini proximus), et abstinere ab omni mala operatione, et quaecunque talia communia utrisque sunt, unum et eumdem ostendunt Deum.

4. Since, then, all the natural precepts are common to us and to them, in them indeed they had their beginning and origin, but in us they have received increase and fulfilment. For to assent to God, and to follow His Word, and to love Him above all things, and [one's] neighbour as oneself (and man is neighbour to man), and to abstain from every evil deed, and whatever [else] of this kind is common to both, show one and the same God.

Hic est autem Dominus noster, Verbum Dei, qui primo quidem servos attraxit Deo, postea autem liberavit eos qui subjecti sunt ei, quemadmodum ipse ait discipulis: « Jam non dicam vos servos: quia servus nescit quid ejus dominus faciat. Vos autem dixi amicos, quoniam omnia quae audivi a Patre, manifestavi. » In eo enim quod dicit: « Jam non dicam vos servos, » manifestissime significavit se esse, qui primo quidem eam servitutem, quae est erga Deum, hominibus per legem constituerit, post deinde libertatem eis donaverit.

And this is our Lord, the Word of God, Who at first indeed drew servants to God, but afterwards set free those who were subject to Him, as He Himself says to the disciples: "I will not now call you servants, for the servant does not know what his lord does. But I have called you friends, because all things that I have heard from the Father I have made known" (John 15:15). For in saying, "I will not now call you servants," He signified most plainly that it was He Who at first established for men, through the law, that servitude which is towards God, and afterwards bestowed freedom on them.

Et in eo quod dicit: « Quoniam servus nescit quid faciat dominus ejus; » ignorantiam servilis populi manifestat per suum adventum. In eo autem quod amicos Dei dicit suos discipulos, manifeste ostendit se esse Verbum Dei, quem et Abraham voluntarie et sine vinculis propter generositatem fidei sequens, amicus factus est Deo. Sed neque Abrahae amicitiam propter indigentiam assumpsit Dei Verbum, exsistens ab initio perfectus: « Antequam enim Abraham esset, ego sum, » inquit; sed ut ipsi Abrahae donaret aeternam vitam, exsistens bonus, quoniam amicitia

And in saying, "For the servant does not know what his lord does," He makes manifest, through His own coming, the ignorance of the servile people. But in calling His disciples friends of God, He shows plainly that He is the Word of God, Whom Abraham also followed willingly and without bonds, through the nobility of his faith, and became a friend to God (Jas. 2:23; Migne: Jas. 11:23). Yet the Word of God did not take up the friendship of Abraham out of any need, being perfect from the beginning — "For before Abraham was, I am," He says (John 8:58) — but that He, being good, might bestow eternal life on Abraham himself, since the friendship

Editors' notes and page, col. 1009

Footnotes

(printed under page 513)

(6) ‹anchor: not visible› · call in col 1009 (call not visible)

Matth. V, 45.

Matthew 5:45.

(printed under page 513)

(7) ‹anchor: a Patre, manifestavi› · call in col 1009

Joan. XV, 15.

John 15:15.

(printed under page 513)

(8) ‹anchor: amicus factus est Deo› · call in col 1009

Jac. II, 23.

James 2:23.

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(9) ‹anchor: ego sum› · call in col 1009

Joan. VIII, 58.

John 8:58.

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(86) ‹anchor: not visible› · call in col 1009 (call not visible)

Haec autem. Omnia addunt editt. cum Arundel. et Merc. 2.

"But these things": the editions, with the Arundel and second Mercer manuscripts, add "all".

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(87) ‹anchor: not visible› · call in col 1009 (call not visible)

Et extendentis. Et dilatantis, additur in iisdem.

"And of the one extending": "and widening" is added in the same.

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(88) ‹anchor: not visible› · call in col 1009 (call not visible)

Alimenta. In edit. Oxon. perperam, elementa.

"Nourishments": in the Oxford edition, wrongly, "elements".

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(89) ‹anchor: not visible› · call in col 1009 (call not visible)

Hoc majorem. Eras. et Gallas., eo magis.

"The greater by this": Erasmus and Gallasius read "so much the more".

(printed under page 513)

(90) ‹anchor: quoniam omnia› · call in col 1009

Dicam...quoniam omnia. Ita Feuard. in marg., Clarom., Ottob. et Voss., in quibus etiam paulo post, dicam. In aliis dico... quia.

"I will call ... since all things": so Feuardent in the margin, and the Clermont, Ottobonian and Vossius manuscripts, in which "I will call" also stands a little later. In others, "I call ... because".

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(91) ‹anchor: manifestavi (91)› · call in col 1009

Patre, manifestavi. Sic Feuard. in marg., Clarom., Voss. et Arund. Caeteri, Patre meo, nota feci.

"From the Father, I have made manifest": so Feuardent in the margin, and the Clermont, Vossius and Arundel manuscripts. The others, "from my Father, I have made known".

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Dei immortalitatis est condonatrix his qui aggrediuntur eam.

of God is the bestower of immortality on those who take it up.

CAPUT XIV.

CHAPTER XIV.

1. Igitur initio non quasi indigens Deus hominis, plasmavit Adam, sed ut haberet in quem collocaret sua beneficia. Non enim solum ante Adam, sed et ante omnem conditionem glorificabat Verbum Patrem suum, manens in eo; et ipse a Patre clarificabatur, quemadmodum ipse ait: « Pater, clarifica me claritate quam habui apud te, priusquam mundus fieret. » Nec nostro ministerio indigens jussit ut eum sequeremur; sed nobis ipsis attribuens salutem.

1. In the beginning, then, it was not as though He needed man that God fashioned Adam, but that He might have one on whom to bestow His benefits. For not only before Adam, but also before all creation, the Word was glorifying His Father, abiding in Him; and He Himself was glorified by the Father, as He Himself says: "Father, glorify Me with the glory which I had with Thee before the world was made" (John 17:5). Nor did He bid us follow Him because He needed our service, but to bestow salvation on us.

Sequi enim Salvatorem, participare est salutem: et sequi lumen, percipere est lumen. Qui autem in lumine sunt, non ipsi lumen illuminant, sed illuminantur et illustrantur ab eo: ipsi quidem ei nihil praestant, beneficium autem percipientes illuminantur a lumine. Sic et servitus erga Deum, Deo quidem nihil praestat, nec opus est Deo humano obsequio; ipse autem sequentibus et servientibus ei vitam, et incorruptelam, et gloriam aeternam attribuit, beneficium praestans servientibus sibi ob id quod serviunt, et sequentibus ob id quod sequuntur, sed non beneficium ab eis percipiens: est enim dives, perfectus, et sine indigentia.

For to follow the Saviour is to share in salvation, and to follow the light is to receive the light. Those who are in the light do not themselves illumine the light, but are illumined and made bright by it: they indeed contribute nothing to it, but, receiving the benefit, they are illumined by the light. So also service towards God contributes nothing to God, nor has God need of human service; but He Himself bestows on those who follow and serve Him life, and incorruption, and eternal glory, conferring a benefit on those who serve Him because they serve, and on those who follow Him because they follow, but receiving no benefit from them: for He is rich, perfect, and without need.

Propter hoc autem exquirit Deus ab hominibus servitutem, ut, quoniam est bonus et misericors, benefaciat eis, qui perseverant in servitute ejus. In quantum enim Deus nullius indigens, in tantum homo indiget Dei communione. Haec enim gloria hominis, perseverare ac permanere in Dei servitute.

But God seeks service from men for this reason: that, since He is good and merciful, He may do good to those who persevere in His service. For in so far as God stands in need of nothing, in so far does man stand in need of communion with God. For this is the glory of man: to persevere and abide in the service of God.

Et propter hoc dicebat discipulis Dominus: « Non vos me elegistis, sed ego elegi vos, » significans, quoniam non ipsi glorificabant eum, sequentes eum; sed in eo quod sequerentur Filium Dei, glorificabantur ab eo. Et iterum: « Volo ut ubi ego sum, ibi et hi sint, ut videant claritatem meam; » non vane glorians super hoc, sed gloriam suam participari volens discipulis suis, de quibus et Isaias ait: « Ab oriente attraham semen tuum, et ab occasu colligam te: et dicam Aquiloni: Adduc; et

And for this reason the Lord said to the disciples: "You have not chosen Me, but I have chosen you" (John 15:16), signifying that it was not they who glorified Him by following Him, but that, in that they followed the Son of God, they were glorified by Him. And again: "I will that where I am, there these also may be, that they may see My glory" (John 17:24); not boasting vainly about this, but willing that His own glory be shared by His disciples, of whom Isaiah also says: "From the east I will bring your seed, and from the west I will gather you; and I will say to the North: Bring them; and

Editors' notes and page, col. 1010

Footnotes

(10) ‹anchor: not visible› · call in col 1010 (call not visible)

Cap. XXVIII.

Chapter XXVIII.

(printed under page 513)

(11) ‹anchor: not visible› · call in col 1010 (call not visible)

Joan. XVII, 5.

John 17:5.

(printed under page 513)

(12) ‹anchor: ego elegi vos› · call in col 1010

Joan. XV, 16.

John 15:16.

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(13) ‹anchor: claritatem meam› · call in col 1010

Joan. XVII, 24.

John 17:24.

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(92) ‹anchor: not visible› · call in col 1010 (call not visible)

Aggrediuntur. I. e. suscipiunt.

"They approach": that is, they undertake.

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(93) ‹anchor: not visible› · call in col 1010 (call not visible)

Clarificabatur. Alii, glorificabatur.

"He was made bright": others read "he was glorified".

(printed under page 513)

(94) ‹anchor: not visible› · call in col 1010 (call not visible)

Nobis ipsis attribuens. Editt. cum Arund. et Merc. 2, ut nobis ipsis attribueret.

"Granting to ourselves": the editions, with the Arundel and second Mercer manuscripts, read "that he might grant to ourselves".

(printed under page 513)

(95) ‹anchor: not visible› · call in col 1010 (call not visible)

Percipere. Sic mss. In Editt. participare.

"To receive": so the manuscripts. In the editions, "to share".

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(96) ‹anchor: not visible› · call in col 1010 (call not visible)

Ipsi. Feuard. in marg. et Voss., ipsum.

"They themselves": Feuardent in the margin and the Vossius manuscript read "him himself".

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(97) ‹anchor: ab eis percipiens› · call in col 1010

Ab eis percipiens. Ita vetus Feuard. codex, Clarom. et Voss. Alii, ipso ab eis percipiente.

"Receiving from them": so Feuardent's old manuscript and the Clermont and Vossius manuscripts. Others, "he himself receiving from them" (ablative absolute).

(printed under page 513)

(98) ‹anchor: nullius indigens› · call in col 1010

Nullius indigens. Editt., nullius indiget.

"Needing nothing": the editions read "needs nothing".

(printed under page 513)

(99) ‹anchor: gloriam suam participari› · call in col 1010

Participari. Al., participare.

"To be shared": others read "to share".

(printed under page 513)

PG 7:1011

Austro: Noli prohibere: attrahe filios meos de longinquo, et filias meas a summitatibus terrae, omnes quotquot vocati sunt in nomine meo. In gloria enim mea praeparavi, et formavi, et feci eum. » Hoc ideo, quoniam « ubicunque est cadaver, illic congregabuntur et aquilae, » participantes gloriae Domini: qui et formavit, et ad hoc praeparavit nos, ut, dum sumus cum eo, participemus gloriae ejus.

to the South: Do not hold back; bring My sons from afar, 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" (Isa. 43:5 ff.). This is so because "wherever the carcass is, there also will the eagles be gathered together" (Matt. 24:28), sharing in the glory of the Lord: Who both formed us and prepared us for this, that, while we are with Him, we may share in His glory.

2. Sic et Deus ab initio hominem quidem plasmavit propter suam munificentiam; patriarchas vero elegit propter illorum salutem; populum vero praeformabat docens indocibilem, sequi Deum; prophetas vero praestruebat in terra, assuescens hominem portare ejus Spiritum, et communionem habere cum Deo: ipse quidem nullius indigens; his vero qui indigent ejus, suam praebens communionem:

2. So also God in the beginning fashioned man, on account of His own munificence; and He chose the patriarchs for the sake of their salvation; and He was forming the people beforehand, teaching the unteachable to follow God; and He was preparing prophets upon the earth, accustoming man to bear His Spirit and to have communion with God: He Himself indeed needing nothing, but to those who need Him offering His own communion.

et his qui ei complacebant, fabricationem salutis, ut architectus, delineans, et non videntibus in Aegypto a semetipso dans ducationem; et his qui inquieti erant in eremo, dans aptissimam legem, et his qui in bonam terram introierunt, dignam praebens haereditatem; et his qui convertuntur ad Patrem, saginatum occidens vitulum, et primam stolam donans: multis modis componens humanum genus ad consonantiam salutis.

And for those who were pleasing to Him He sketched out, like an architect, the building of salvation; and to those who did not see in Egypt He gave guidance by His own self; and to those who were restless in the desert [He gave] a most fitting law; and to those who entered into the good land He offered a worthy inheritance; and for those who turn back to the Father He kills the fatted calf and bestows the first robe: in many ways composing the human race towards the harmony of salvation.

Et propter hoc Joannes in Apocalypsi ait: « Et vox ejus quasi vox aquarum multarum. » Vere enim aquae multae Spiritus, quoniam dives, et quoniam magnus est Pater. Et per omnes illos transiens Verbum, sine invidia utilitatem praestabat eis qui subjecti sibi erant, omni conditioni congruentem et aptam legem conscribens.

And for this reason John says in the Apocalypse: "And His voice was as the voice of many waters" (Rev. 1:15). For truly the Spirit is many waters, since the Father is rich and since He is great. And the Word, passing through all these, was ungrudgingly supplying benefit to those who were subject to Him, writing a law suited and fitting to every condition.

3. Sic autem et populo tabernaculi factionem, et aedificationem templi, et Levitarum electionem, sacrificia quoque et oblationes, et monitiones, et reliquam omnem lege statuebat deservitionem. Ipse quidem nullius horum est indigens; est enim semper plenus omnibus bonis, omnemque odorem suavitatis, et omnes suaveolentium vaporationes habens in se, etiam antequam Moyses esset: facile autem ad idola revertentem populum erudiebat,

3. Thus also for the people He appointed by law the making of the tabernacle, and the building of the temple, and the choosing of the Levites, sacrifices also and oblations, and admonitions, and all the rest of the service. He Himself indeed needs none of these things; for He is always full of all good things, and has in Himself every odour of sweetness and all the fumes of sweet-smelling things, even before Moses was: but He was instructing a people prone to turn back to idols,

Editors' notes and page, col. 1011

Footnotes

(ref 14) ‹anchor: not visible› · call in col 1011 (call not visible) Isa. XLIII, 5 et seqq.

Isaiah 43:5 and following.

(ref 15) ‹anchor: not visible› · call in col 1011 (call not visible) Matth. XXIV, 28.

Matthew 24:28.

(ref 16) ‹anchor: aquarum multarum› · call in col 1011 Apoc. I, 15.

Revelation 1:15.

(ref 17) ‹anchor: not visible› · call in col 1012 (call not visible) Exod. XXV, 40.

Exodus 25:40.

(ref 18) ‹anchor: not visible› · call in col 1012 (call not visible) I Cor. X, 4.

1 Corinthians 10:4.

(ref 19) ‹anchor: not visible› · call in col 1012 (call not visible) Ibid., 11.

The same, verse 11.

(ref 20) ‹anchor: et dedit mihi› · call in col 1012 Deut. V, 22.

Deuteronomy 5:22.

(ref 21) ‹anchor: qui velint sequi eum› · call in col 1012 Cap. XXIX.

Chapter XXIX.

(printed under page 514)

(1) ‹anchor: not visible› · call in col 1011 (call not visible)

Attrahe. In Clarom. et Voss., attraham.

"Draw": in the Clermont and Vossius manuscripts, "I will draw".

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(2) ‹anchor: not visible› · call in col 1011 (call not visible)

Omnes quotquot vocati sunt. Sic omnes mss. cum sacro textu. At Eras., Gallas. et Feuard. perperam, omnes enim quotquot vocati estis.

"All who have been called": so all the manuscripts, with the sacred text. But Erasmus, Gallasius and Feuardent wrongly, "for all of you who have been called".

(printed under page 514)

(3) ‹anchor: not visible› · call in col 1011 (call not visible)

Praeformabat. Ita Clarom., Arund. et Merc. 1. In veteri Feuard. cod. et Voss., praeformat; in aliis formabat.

"He was forming beforehand": so the Clermont, Arundel and first Mercer manuscripts. In Feuardent's old manuscript and the Vossius, "he forms beforehand"; in others, "he was forming".

(printed under page 514)

(4) ‹anchor: not visible› · call in col 1011 (call not visible)

Indigent ejus. Al., indigentes sunt ejus.

"They need him": others read "they are in need of him".

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(5) ‹anchor: not visible› · call in col 1011 (call not visible)

Ducationem. Pro ductum.

"Leading": for "guidance".

(printed under page 514)

(6) ‹anchor: aquae multae Spiritus› · call in col 1011

Spiritus. Dei addunt editt. cum Arundel. et Merc. 2.

"The Spirit": the editions, with the Arundel and second Mercer manuscripts, add "of God".

(printed under page 514)

(7) ‹anchor: et monitiones› · call in col 1011

Et monitiones. Desunt in Clarom.

"And admonitions": missing in the Clermont manuscript.

(printed under page 514)

(8) ‹anchor: omnem lege› · call in col 1011

Lege. Sic Clarom. et Voss.; caeteri, legis.

"By the law": so the Clermont and Vossius manuscripts; the others, "of the law".

(printed under page 514)

(9) ‹anchor: revertentem› · call in col 1011

Facile... revertentem. Sic Clarom. cum quo consentit quoad postremam vocem Voss.; caeteri, facilem... reverti.

"Easily ... returning": so the Clermont manuscript, with which the Vossius agrees as to the last word; the others, "easy ... to return".

(printed under page 514)

PG 7:1012

per multas vocationes praestruens eos perseverare, et servire Deo: per ea quae erant secunda, ad prima vocans, hoc est, per typica, ad vera; et per temporalia, ad aeterna; et per carnalia, ad spiritalia; et per terrena, ad coelestia; quemadmodum et dictum est Moysi: Quoniam « facies omnia juxta typum eorum quae vidisti in monte. »

training them beforehand through many callings to persevere and to serve God: calling them through the things that were secondary to the primary things, that is, through the typical to the true, and through the temporal to the eternal, and through the carnal to the spiritual, and through the earthly to the heavenly; as it was also said to Moses: "You shall make all things according to the pattern of those which you saw on the mountain" (Exod. 25:40).

Quadraginta enim diebus discebat tenere sermones Dei, et characteres coelestes, et imagines spiritales, et praefigurationes futurorum, quemadmodum et Paulus ait: « Bibebant enim de sequenti petra; petra autem erat Christus. » Et rursus praedictis his, quae in lege sunt, intulit: « Omnia autem haec in figura veniebant illis: scripta sunt autem ad correptionem nostram, in quos finis saeculorum devenit. » Per typos enim discebant timere Deum, et perseverare in obsequiis ejus.

For forty days he was learning to hold fast the words of God, and the heavenly characters, and the spiritual images, and the prefigurations of things to come; as Paul also says: "For they drank of the rock that followed; and the rock was Christ" (1 Cor. 10:4). And again, having first spoken of the things that are in the law, he added: "Now all these things came to them in figure; but they were written for our correction, upon whom the end of the ages has come" (ibid. 11). For through types they were learning to fear God and to persevere in His service.

CAPUT XV.

CHAPTER XV.

1. Itaque lex, et disciplina erat illis, et prophetia futurorum. Nam Deus primo quidem per naturalia praecepta, quae ab initio infixa dedit hominibus, admonens eos, id est per Decalogum (quae si quis non fecerit, non habet salutem), nihil plus ab eis exquisivit. Quemadmodum Moyses in Deuteronomio ait: « Hi sermones omnes, quos locutus est Dominus ad omnem synagogam filiorum Israel in monte, et nihil adjecit: et scripsit ea in duabus tabulis lapideis, et dedit mihi; » propter hoc ut custodirent praecepta hi qui velint sequi eum.

1. The law, therefore, was to them both a discipline and a prophecy of things to come. For God at first, admonishing them through the natural precepts which from the beginning He had implanted and given to men, that is, through the Decalogue (which if anyone has not done, he has not salvation), required nothing more of them. As Moses says in Deuteronomy: "All these words the Lord spoke to the whole assembly of the sons of Israel on the mountain, and He added nothing; and He wrote them on two tables of stone and gave them to me" (Deut. 5:22); for this reason, that those who wish to follow Him might keep the precepts.

At ubi conversi sunt in vituli factionem, et reversi sunt animis suis in Aegyptum, servi pro liberis concupiscentes esse, aptam concupiscentiae suae acceperunt reliquam servitutem, a Deo quidem non abscindentem, in servitutis autem jugo dominantem eis: quemadmodum Ezechiel propheta causas talis legis datae reddens, ait: « Et post concupiscentiam cordis sui erant oculi

But when they turned to the making of the calf, and went back in their minds into Egypt, desiring to be slaves instead of free men, they received the remaining servitude, suited to their lust — one that did not cut them off from God, but ruled over them under the yoke of servitude: as Ezekiel the prophet, giving the reasons why such a law was given, says: "And their eyes were after the lust of their heart,

Editors' notes and page, col. 1012

Footnotes

(10) ‹anchor: not visible› · call in col 1012 (call not visible)

Vocationes. Ita Clarom., quam lectionem malim quam advocationes vel avocationes, ut habent alii, quia melius quadrat ad sequentia, et ad Irenaei scopum.

"Callings": so the Clermont manuscript, a reading I would prefer to "summonses" or "callings-away", as others have, because it fits better with what follows and with Irenaeus's aim.

(printed under page 514)

(11) ‹anchor: not visible› · call in col 1012 (call not visible)

Vocans. Ita Clarom. In Feuard. marg., Arund. et Voss., provocans; in aliis, advocans.

"Calling": so the Clermont manuscript. In Feuardent's margin and the Arundel and Vossius manuscripts, "calling forth"; in others, "summoning".

(printed under page 514)

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Sequenti. Spiritali quod huic loco praemittitur in editt. et in nostris N. T. exemplaribus expunxi, quia in nullo prorsus Irenaei ms. codice legitur, et ab editoribus additum videtur.

"Following": "spiritual", which is set before this word in the editions and in our copies of the New Testament, I have struck out, because it is read in no manuscript of Irenaeus at all, and seems to have been added by the editors.

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Omnia autem. Desunt in Clarom.

"But all things": missing in the Clermont manuscript.

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Correptionem. Al., correctionem.

"Reproof": others read "correction".

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Enim. Editt. cum Arund. et Merc. 2, ergo.

"For": the editions, with the Arundel and second Mercer manuscripts, read "therefore".

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(16) ‹anchor: et nihil adjecit› · call in col 1012

Et nihil adjecit. Nihil negligentia scribarum omissum addidi tum ex ipso Irenaeo infra cap. 16, n. 4, tum ex ipso Biblico textu.

"And he added nothing": "nothing", omitted through the scribes' carelessness, I have added both from Irenaeus himself below, chapter 16, no. 4, and from the Bible text itself.

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(17) ‹anchor: non abscindentem› · call in col 1012

Abscindentem. Clarom. et Voss., abscedentem.

"Cutting off": the Clermont and Vossius manuscripts read "departing".

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(18) ‹anchor: cordis sui› · call in col 1012

Cordis sui. LXX habent τῶν πατέρων αὐτῶν, non τῆς καρδίας αὐτῶν.

"Of their heart": the Seventy have "of their fathers", not "of their heart".

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PG 7:1013

eorum, et ego dedi eis praecepta non bona, et justificationes, in quibus non vivent in eis. » Et Lucas autem Stephanum, qui primus in diaconium ab apostolis electus est, et primus occisus est propter Christi martyrium, sic dixisse de Moyse scripsit:

and I gave them precepts that were not good, and ordinances in which they shall not live" (Ezek. 20:24). And Luke too recorded that Stephen — who was the first chosen by the apostles for the diaconate, and the first slain for the witness of Christ — spoke thus concerning Moses:

« Ille quidem accepit praecepta Dei vivi, dare vobis, cui noluerunt obedire patres vestri, sed abjecerunt et conversi sunt corde suo in Aegyptum, dicentes ad Aaron: Fac nobis deos, qui nos antecedant; Moyses enim qui eduxit nos de terra Aegypti, quid ei contigerit, ignoramus. Et vitulum fecerunt in diebus illis, et obtulerunt sacrificia idolo, et laetabantur in factis manuum suarum. Convertit autem Deus, et tradidit eos servire exercitibus coeli, quemadmodum scriptum est in libro prophetarum: Nunquid sacrificia et oblationes obtulistis mihi annis quadraginta in eremo, domus Israel? et accepistis tabernaculum Moloch, et stellam Dei Rempham, figuras quas fecistis, adorare eas; »

"He indeed received the precepts of the living God to give to you; whom your fathers would not obey, but thrust him away, and in their heart turned back into Egypt, saying to Aaron: Make us gods to go before us; for as for Moses, who led us out of the land of Egypt, we do not know what has become of him. And they made a calf in those days, and offered sacrifices to the idol, and rejoiced in the works of their own hands. But God turned, and gave them up to serve the host of heaven, as it is written in the book of the prophets: Did you offer to Me sacrifices and oblations for forty years in the desert, O house of Israel? And you took up the tabernacle of Moloch, and the star of the god Rempham, figures which you made, to worship them" (Acts 7:38 ff.);

manifeste significans, quoniam non ab altero Deo talis illis data lex est, sed ab eodem ipso, apta illorum servituti. Quapropter et in Exodo ad Moysen dicit: « Emittam ante te angelum meum: non enim ascendam tecum, quoniam populus durae cervicis es. »

signifying plainly that such a law was given to them not by another God, but by the very same [God], suited to their servitude. Wherefore also in Exodus He says to Moses: "I will send My angel before you; for I will not go up with you, because you are a stiff-necked people" (Exod. 33:2, 3).

2. Et non solum hoc, sed et praecepta quaedam a Moyse posita eis propter duritiam illorum, et quod nollent esse subjecti, manifestavit Dominus, cum dixissent ei: « Quare ergo Moyses praecepit dare libellum repudii, et remittere uxorem? » dicens eis: « Haec vobis propter duritiam cordis vestri permisit, ab initio autem non ita factum est; » Moysen quidem excusans, quasi fidelem servum; unum autem, qui ab initio masculum et feminam fecit, Deum confitens; illos autem arguens tanquam duros, et non subjectos. Et propter hoc

2. And not only this, but the Lord also made manifest that certain precepts were laid down for them by Moses on account of their hardness, and because they would not be subject, when they had said to Him: "Why then did Moses command to give a bill of divorce, and to put away a wife?" saying to them: "These things he permitted to you on account of the hardness of your heart; but from the beginning it was not so" (Matt. 19:7, 8); excusing Moses indeed, as a faithful servant, and confessing one God, Who from the beginning made male and female; but reproving them as hard and not subject. And for this reason

Editors' notes and page, col. 1013

Footnotes

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(22) ‹anchor: non vivent in eis› · call in col 1013

Ezech. XX, 24.

Ezekiel 20:24.

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(23) ‹anchor: adorare eas› · call in col 1013

Act. VII, 38 seqq.

Acts 7:38 and following.

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(24) ‹anchor: durae cervicis es› · call in col 1013

Exod. XXXIII, 2, 3.

Exodus 33:2, 3.

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(25) ‹anchor: non ita factum est› · call in col 1013

Matth. XIX, 7, 8.

Matthew 19:7, 8.

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(19) ‹anchor: praecepta non bona› · call in col 1013

Praecepta non bona. Id est, ut explicat Feuardentius, praecepta de ritibus, neomeniis, sacrificiis, quae propria virtute nec justificabant, nec ad perfectum adducebant observantes sed umbrae erant futurorum bonorum.

Precepts not good. That is, as Feuardent explains, precepts about rites, new moons and sacrifices, which by their own power neither justified those who kept them nor brought them to perfection, but were a shadow of good things to come.

(printed under page 515)

(20) ‹anchor: in diaconium› · call in col 1013

Diaconium. Clarom. et Voss., diaconio; Arundel. et Merc. 2, diaconum.

Diaconium. The Clermont and Vossius manuscripts have diaconio; the Arundel and Mercerus 2, diaconum.

(printed under page 515)

(21) ‹anchor: accepit praecepta› · call in col 1013

Praecepta Dei viri dare vobis. Editi N. T. codd. habent, λόγια ζῶντα, δοῦναι ἡμῖν. Sed mss. collegii Novi Oxon. cum Irenaeo habet, ὑμῖν, vobis.

Precepts of the living God, to give to you. The printed copies of the New Testament have λόγια ζῶντα, δοῦναι ἡμῖν ("living oracles, to give to us"). But the manuscript of New College, Oxford, has with Irenaeus ὑμῖν, "to you".

(printed under page 515)

(22) ‹anchor: patres vestri› · call in col 1013

Patres vestri. In nostris exemplaribus, πατέρες ἡμῶν [ἡμῶν/ὑμῶν uncertain at this resolution], patres nostri.

Your fathers. In our copies, πατέρες ἡμῶν, "our fathers".

(printed under page 515)

(23) ‹anchor: stellam Dei› · call in col 1013

Stellam Dei. Vocem Dei, quae legitur tum in LXX, Amos, v, 26, tum in Graecis Latinisque Actorum exemplaribus, omittunt vet. Feuard. codd. et Voss., sed vox ὑμῶν, quam addunt editi Bibliorum codices, deest in ms. Cantabrig. perinde ut in Irenaeo.

The star of God. The word "God", which is read both in the Septuagint (Amos 5:26) and in the Greek and Latin copies of Acts, is omitted by Feuardent's old manuscripts and by Vossius's; but the word ὑμῶν ("your"), which the printed copies of the Bible add, is missing in the Cambridge manuscript, just as in Irenaeus.

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Rempham. Septuaginta, Ῥαιφάν, Theodotio, ἀμαύρωσιν, id est obscuritatem, vertunt.

Rempham. The Septuagint renders it Ῥαιφάν; Theodotion, ἀμαύρωσιν, that is, "darkness".

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Ante te angelum meum. Sic cum Irenaeo habet cod. Alex. τὸν ἄγγελόν μου πρότερόν σου· sed editt. πρὸ προσώπου σου.

My angel before you. So, with Irenaeus, the Alexandrian codex has τὸν ἄγγελόν μου πρότερόν σου; but the printed editions have πρὸ προσώπου σου ("before your face").

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Es. Ita Clarom., Voss. et Grab. juxta sacrum textum. Caeteri perperam, est.

Es ("you are"). So the Clermont and Vossius manuscripts and Grabe, following the sacred text. The rest wrongly have est ("is").

Page

running head: 1013 CONTRA HÆRESES LIB. IV.
marginal letters: A eorum, et ego; B ptum est in libro; C eis : « Haec; D stram divisionem (foot notes)
old-edition numerals: (none in this column; 246 before CAPUT XVI stands in col 1014)
other: Latin only, no Greek printed in the text

PG 7:1014

aptum duritiae eorum repudii praeceptum a Moyse acceperunt. Et quid dicimus de Veteri Testamento haec? quandoquidem et in Novo apostoli hoc idem facientes inveniuntur propter praedictam causam, statim dicente Paulo : « Haec autem ego dico, non Dominus . » Et iterum : « Hoc autem dico secundum indulgentiam, non secundum praeceptum . » Et iterum : « De virginibus autem praeceptum Domini non habeo ; consilium autem do, tanquam misericordiam consecutus a Domino, ut fidelis sim . » Sed et alio loco ait : « Ne tentet vos Satanas propter incontinentiam vestram . » Si igitur et in Novo Testamento quaedam praecepta secundum ignoscentiam apostoli concedentes inveniuntur, propter quorumdam incontinentiam, ut non obdurati tales, in totum desperantes salutem suam, apostatae fiant a Deo; non oportet mirari, si et in Veteri Testamento idem Deus tale aliquid voluit fieri pro utilitate populi, illiciens eos per praedictas observationes, ut per eas salutem Decalogi observantes sint et detenti ab eo non reverterentur ad idololatriam, nec apostatae fierent a Deo, sed toto corde discerent diligere eum. Si autem quidam, propter inobedientes Israelitas et perditos, infirmum dicunt legis doctorem, invenient in ea vocatione, quae est secundum nos, multos quidem vocatos, paucos vero electos ; et intrinsecus lupos, a foris vero indutos pelles ovium ; et id quod erat semper liberum et suae potestatis in homine, semper servasse Deum, et suam exhortationem : ut juste judicentur qui non obediunt ei, quoniam non obedierunt ei ; et qui obedierunt et crediderunt ei, honorentur incorruptibilitate.

they received from Moses a precept of divorce adapted to their hardness. And why do we say these things concerning the Old Testament? seeing that in the New also the apostles are found doing this very same thing on account of the aforesaid cause, Paul straightway saying: "But these things I say, not the Lord." And again: "But this I say by way of indulgence, not by way of commandment." And again: "Now concerning virgins I have no commandment of the Lord; yet I give counsel, as having obtained mercy from the Lord to be faithful." And in another place also he says: "Lest Satan tempt you on account of your incontinence." If therefore in the New Testament also the apostles are found granting certain precepts by way of concession, on account of the incontinence of some, lest such persons, becoming hardened and altogether despairing of their salvation, should become apostates from God; one ought not to wonder if in the Old Testament also the same God willed something of the kind to be done for the benefit of the people, drawing them on through the aforesaid observances, that through them they might observe the salvation of the Decalogue, and being held fast by Him might not return to idolatry, nor become apostates from God, but might learn to love Him with all their heart. And if certain men, on account of the disobedient and lost Israelites, say that the Teacher of the law was weak, they will find in our calling also that many indeed are called, but few chosen; and wolves within, while without they are clothed in sheep's skins; and that God has always preserved that which was ever free and in his own power in man, and His own exhortation: that those who do not obey Him may be justly judged, because they did not obey Him; and that those who have obeyed and believed in Him may be honoured with incorruptibility.

CAPUT XVI.

Chapter XVI.

Nec circumcisionis, nec aliarum caeremoniarum le-

Neither of circumcision, nor of the other ceremonies of the law

Editors' notes and page, col. 1014

Footnotes

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Repudii praeceptum. Praeceptum hic et paulo post latius accipit, pro regula.

The precept of divorce. Here and a little later he takes "precept" more broadly, for a rule.

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Sim. Editt. cum Arund. et Merc. 2, essem.

Sim. The printed editions, with the Arundel and Mercerus 2, have essem.

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Alio loco. Scilicet paulo superius, vers. 5 ejusdem capitis vii, Epist. I ad Corinth. juxta nostram divisionem; quae cum Irenaei aevo nondum obtineret, imo cum hoc saeculo Paulinae epistolae in capita et versus nondum distinctae essent, non mirum si id ad alium locum pertinere dixerit, quod ejusdem capitis esse diceremus.

In another place. Namely a little above, verse 5 of the same chapter 7 of the First Epistle to the Corinthians, by our division. Since that division did not yet hold in Irenaeus's day, indeed since in that century the Pauline epistles were not yet divided into chapters and verses, it is no wonder that he said belonged to another place what we would say belongs to the same chapter.

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Salutem Decalogi. Id est, inquit Grab., Decalogum, cujus observatione homo salutem consequitur. At suspicor pro salutem, legendum esse saltem.

The salvation of the Decalogue. That is, says Grabe, the Decalogue, by whose observance man attains salvation. But I suspect that for salutem we should read saltem ("at least").

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Observantes sint. Sic vetus Feuard. cod., Clarom. et Voss., quorum auctoritate tres voces, munera dent ei, quae statim sequuntur in editis, expunxi, utpote quae haud cohaereant cum antecedentibus et consequentibus. Nec enim hic de muneribus aut sacrificiis agitur, sed de libello repudii, aliisque similibus, quae populo durae cervicis indulsit Deus, ne severioris legis impatiens, ad idololatriam declinaret.

Observantes sint. So Feuardent's old manuscript and the Clermont and Vossius manuscripts; on their authority I have struck out the three words munera dent ei ("let them give him gifts"), which follow immediately in the printed editions, since they do not fit what goes before and after. For the subject here is not gifts or sacrifices but the bill of divorce and similar things, which God allowed to a stiff-necked people so that, unable to bear a stricter law, it should not turn aside to idolatry.

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Detenti. Deest in Eras. et Gallas.

Detenti. Missing in Erasmus and Gallasius.

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(33) ‹ut juste judicentur› · call in col 1014

Judicentur. Al., damnentur.

Judicentur ("be judged"). Others have damnentur ("be condemned").

Scripture references (superscript calls) · cols 1013-1014 ²² Ezech. XX, 24. ²³ Act. VII, 38 seqq. ²⁴ Exod. XXXIII, 2, 3. ²⁵ Matth. XIX, 7, 8. ²⁶ I Cor. VII, 12. ²⁷ Ibid., 6. ²⁸ Ibid., 25. ²⁹ Ibid., 5. ³⁰ Cap. XXX.

22 Ezek. 20:24. 23 Acts 7:38 ff. 24 Exod. 33:2-3. 25 Matt. 19:7-8. 26 1 Cor. 7:12. 27 Ibid., 7:6. 28 Ibid., 7:25. 29 Ibid., 7:5. 30 [Older numbering:] Chapter XXX.

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Page

running head: RA HÆRESES LIB. IV. 1014
marginal letters: A aptum duritiae; B continentiam, ut; C Deum, et suam; D obtineret, imo
old-edition numerals: 246 before CAPUT XVI.
other: Latin only, no Greek printed; ends mid-word le-; editors' matter: Nec circumcisionis, nec

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1. Quoniam autem et circumcisionem non quasi consummatricem justitiae, sed in signo eam dedit Deus, ut cognoscibile perseveret genus Abrahae, ex ipsa Scriptura discimus. « Dixit, » enim inquit, « Deus ad Abraham: Circumcidetur omne masculinum vestrum, et circumcidetis carnem praeputii vestri, in signo testamenti inter me et vos. » Hoc idem de Sabbatis Ezechiel propheta ait: « Et Sabbata mea dedi eis, ut sint in signo inter me et ipsos, ut sciant quoniam ego Dominus, qui sanctifico eos. » Et in Exodo Deus ait ad Moysen: « Et Sabbata mea observabitis: erit enim signum apud me vobis in generationes vestras. »

1. And that God gave circumcision too, not as the perfecter of righteousness, but as a sign, so that the race of Abraham might remain recognizable, we learn from the Scripture itself. "God said," it says, "to Abraham: Every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin, for a sign of the covenant between Me and you" (Gen. 17:9 ff.). The prophet Ezekiel says this same thing of the Sabbaths: "And I gave them My Sabbaths, that they might be for a sign between Me and them, that they might know that I am the Lord, Who sanctify them" (Ezek. 20:12). And in Exodus God says to Moses: "And you shall keep My Sabbaths; for it shall be a sign with Me for you unto your generations" (Exod. 31:13; Migne: Exod. 31:11).

In signo ergo data sunt haec: non autem sine symbolo erant signa, id est, sine argumento, neque otiosa, tanquam quae a sapiente artifice darentur; sed secundum carnem circumcisio circumcisionem significabat spiritalem. Etenim, « nos, » ait Apostolus, « circumcisi sumus circumcisione non manufacta. » Et propheta ait: « Circumcidite duritiam cordis vestri. » Sabbata autem perseverantiam

These things, then, were given for a sign; but the signs were not without symbolism, that is, without meaning, nor idle, as being given by a wise craftsman; but the circumcision according to the flesh signified the spiritual circumcision. For "we," says the Apostle, "have been circumcised with a circumcision not made by hand" (Col. 2:11). And the prophet says: "Circumcise the hardness of your heart" (Deut. 10:16). And the Sabbaths taught perseverance

Editors' notes and page, col. 1015

Footnotes

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In signo. Sic Feuard. in marg., Clarom. et Voss., quibus ex parte consentit cod. Alexand. in quo legitur ἐν σημείῳ. In reliquis, et erit in signum.

In signo ("for a sign"). So Feuardent in the margin and the Clermont and Vossius manuscripts, with which the Alexandrian codex partly agrees, reading ἐν σημείῳ. The rest have et erit in signum ("and it shall be for a sign").

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Sanctifico eos. Ita Voss. juxta sacrum cod. Clarom., sanctifico in eis; alii, sanctifico vos.

I sanctify them. So Vossius, following the sacred text. The Clermont manuscript has sanctifico in eis ("I sanctify in them"); others, sanctifico vos ("I sanctify you").

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Erit enim signum apud me vobis. Sic Clarom. et Voss. juxta cod. Alexand. : ἔστι γὰρ σημεῖον παρ' ἐμοὶ καὶ ὑμῖν. Editi vero habent : σημεῖόν ἐστι παρ' ἐμοὶ καὶ ἐν ὑμῖν. Ex Irenaei autem textu, et ante vobis excidisse videtur. At reliqua ejusdem exemplaria perperam in pro enim habent.

For it shall be a sign with me for you. So the Clermont and Vossius manuscripts, following the Alexandrian codex: ἔστι γὰρ σημεῖον παρ' ἐμοὶ καὶ ὑμῖν. The printed copies have σημεῖόν ἐστι παρ' ἐμοὶ καὶ ἐν ὑμῖν. From Irenaeus's text, however, et seems to have dropped out before vobis. And the other copies of it wrongly have in for enim.

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(37) ‹› · call in col 1015

Significabat. Editt. cum Arund. et Merc. 2, praefigurabat.

Significabat ("signified"). The printed editions, with the Arundel and Mercerus 2, have praefigurabat ("prefigured").

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(38) ‹› · call in col 1015

De ea. Lege, vel post ea, vel de iis.

De ea. Read either post ea ("after these things") or de iis ("from them").

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Accepit mensuras mundi. Vide cap. X, n. 1, notam 29.

He received the measures of the world. See chapter 10, n. 1, note 29.

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(40) ‹› · call in col 1015

Secundae generationis. Ita Feuard. in marg., Voss., Clarom. et Grab. Alii, secundum generationes. Per mundum autem secundae generationis, intelligit mundum post diluvium veluti renascentem.

Of the second generation. So Feuardent in the margin, Vossius, the Clermont manuscript and Grabe. Others have secundum generationes ("according to the generations"). By "the world of the second generation" he means the world after the flood, as if born again.

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(41) ‹› · call in col 1015

Legatione ad angelos fungebatur. Vox Dei quam huic commati praemittunt editt. deest in vet. cod. Feuard., Clarom. et Voss. Quid sit autem divinum illud legationis munus quod ad angelos obivit Enoch, et qui sint illi angeli, paulo obscurius. Ex mox sequentibus colligi posse videtur, Irenaeum cum Justino martyre, Athenagora, Clemente Alex., Tertull., Lactantio, aliisque non paucis sensisse, angelos apostatas in peccati poenam praecipites in terram actos, mulierum captos specie, cum iis sub humana forma stupri consuetudinem habuisse, eamque ruinae iis occasionem fuisse. Iis omnibus erroris causa fuit quod Gen. IV de filiorum Dei congressu cum filiabus hominum legitur. Pro filiis Dei codices quidam habebant, angeli Dei, ut Philo legit in lib. De gigantibus, et Euseb. lib. v De praepar. evang., cap. 4, ac August. lib. xv De civit., cap. 23. Qui vero filios Dei legebant, angelos tamen, priori versione decepti, interpretabantur, ut observant Chrysost. homil. 22 in Genes., et Theodoret. quaest. 17 in Genes. Hicque fons erroris exstitisse videtur. Quibus suppositis, facile intelligitur quid sit ea Enocho ad angelos a Deo demandata legatio. Vult nempe Irenaeus, Enochum ad stupratores illos angelos, et ad homines ab iis in idololatriam foedamque vitiorum colluviem demersos, tanquam Dei ministrum atque prophetam accessisse divinum judicium denuntiaturum. Haec utique ex apocrypho Enochi libro mutuatum fuisse Irenaeum non dubitaverit, quisquis apud Tertull. lib. De idolol., cap. 4, legerit, Enochum spiritu prophetico praedixisse, omnia elementa, omnem mundi censum, quae coelo, quae mari, quae terra continentur, in idololatriam versuros daemonas, et spiritus desertorum angelorum, ut pro Deo adversus Dominum consecrarentur. Denique idem Enoch simul et cultores idoli, et fabricatores in comminationem praedamnat. Tum ut dictis fidem conciliet, non modicum fragmentum ex Enochi libro refert. Additque cap. 15 : Haec igitur ab initio praevidens Spiritus sanctus, etiam ostia in superstitionem ventura praececinit per antiquissimum prophetam Enoch. Ac denique lib. De habitu muliebr., cap. 4, auctoritatem libri Enoch. vindicat, huncque divinae legationis munus obiisse, ita persuasum habuit, ut huic in eo munere successisse Noe asserat. Igitur, ait, sine dubio potuit Noe in praedicationis delegatione successisse Enocho. Quae Tertulliani verba ideo retuli, quia Irenaei dictis non parvam lucem afferunt confirmantque, ea quae uterque de Enochi praedicatione, et ad libidinosos angelos, corruptosque ab iis homines legatione refert, ex praefato apocrypho libro hausta fuisse.

He discharged an embassy to the angels. The word "of God", which the printed editions set before this clause, is missing in Feuardent's old manuscript and in the Clermont and Vossius manuscripts. But what that divine office of embassy was which Enoch performed towards the angels, and who those angels were, is rather obscure. From what follows shortly it seems possible to gather that Irenaeus held, with Justin Martyr, Athenagoras, Clement of Alexandria, Tertullian, Lactantius and not a few others, that the apostate angels, driven headlong to earth as the punishment of sin and captivated by the beauty of women, had in human form kept up a shameful intercourse with them, and that this was the occasion of their ruin. For all of them the cause of the error was what is read in Genesis 4 [sic] of the union of the sons of God with the daughters of men. For "sons of God" some manuscripts had "angels of God", as Philo reads in his book On the Giants, and Eusebius in Book 5 of the Preparation for the Gospel, chapter 4, and Augustine in Book 15 of the City of God, chapter 23. And those who read "sons of God" still interpreted them as angels, misled by the earlier version, as Chrysostom observes in Homily 22 on Genesis and Theodoret in Question 17 on Genesis. This seems to have been the source of the error. Granted this, it is easily understood what that embassy to the angels entrusted by God to Enoch was. Irenaeus means, namely, that Enoch went as God's minister and prophet to those defiling angels, and to the men they had plunged into idolatry and a foul sink of vices, to announce the divine judgement. No one will doubt that Irenaeus borrowed this from the apocryphal book of Enoch who has read in Tertullian, On Idolatry, chapter 4, that Enoch foretold by the prophetic spirit that the demons and the spirits of the deserting angels would turn all the elements, the whole substance of the world, whatever heaven, sea and earth contain, to idolatry, so that these would be consecrated in place of God against the Lord. Then the same Enoch condemns in advance, under threat, both the worshippers of the idol and its makers. Then, to win credence for what he says, he quotes a fragment of no small length from the book of Enoch. And he adds in chapter 15: "The Holy Spirit, therefore, foreseeing these things from the beginning, foretold even that doors would come into superstition, through the most ancient prophet Enoch." And finally, in On the Dress of Women, chapter 4, he defends the authority of the book of Enoch, and was so persuaded that Enoch had discharged this office of divine embassy that he asserts Noah succeeded him in that office: "Therefore," he says, "Noah could without doubt have succeeded Enoch in the commission of preaching." I have quoted these words of Tertullian because they throw no little light on Irenaeus's words and confirm that what both of them relate of Enoch's preaching and of his embassy to the lustful angels and to the men corrupted by them was drawn from the aforesaid apocryphal book.

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PG 7:1016

totius diei erga Deum deservitionis edocebant. « Aestimati enim sumus, » ait apostolus Paulus, « tota die ut oves occisionis; » scilicet consecrati, et ministrantes omni tempore fidei nostrae, et perseverantes ei, et abstinentes ab omni avaritia, non acquirentes, nec possidentes thesauros in terra Manifestabatur autem et tanquam de ea quae facta sunt, requietio Dei, hoc est regnum, in quo requiescens homo ille qui perseveraverit Deo assistere, participabit de mensa Dei.

throughout the whole day in service towards God. "For we are accounted," says the apostle Paul, "as sheep for the slaughter all the day" (Rom. 8:36); that is, consecrated, and ministering at every time to our faith, and persevering in it, and abstaining from all avarice, neither acquiring nor possessing treasures on earth. And there was made manifest also, as it were from the things that were made, the rest of God, that is, the kingdom, in which the man who has persevered in standing by God shall rest and shall partake of the table of God.

2. Et quia non per haec justificabatur homo, sed in signo data sunt populo, ostendit, quod ipse Abraham sine circumcisione et sine observatione Sabbatorum, « credidit Deo, et reputatum est illi ad justitiam, et amicus Dei vocatus est. » Sed et Lot sine circumcisione eductus est de Sodomis, percipiens salutem a Deo. Item Deo placens Noe, cum esset incircumcisus, accepit mensuras mundi secundae generationis. Sed et Enoch sine circumcisione placens Deo, cum esset homo, legatione ad angelos fungebatur, et translatus est, et conservatur usque nunc testis justi judicii Dei: quoniam angeli quidem transgressi deciderunt in terram in judicium; homo autem placens

2. And that man was not justified by these things, but that they were given to the people for a sign, is shown [by this], that Abraham himself, without circumcision and without the observance of Sabbaths, "believed God, and it was reckoned to him unto righteousness, and he was called the friend of God" (Jas. 2:23). And Lot too, without circumcision, was led out of Sodom, receiving salvation from God. Likewise Noah, pleasing God while he was uncircumcised, received the measures of the world of the second generation. And Enoch also, pleasing God without circumcision, though he was a man, discharged an embassy to the angels, and was translated, and is preserved until now as a witness of the just judgement of God: since the angels indeed, having transgressed, fell to the earth unto judgement; but the man, being pleasing,

Editors' notes and page, col. 1016

Footnotes

(42) ‹› · call in col 1016

Et translatus est. In paradisum scilicet, ubi primus positus est homo, ubi et cum Elia manebit usque ad consummationem, ut explicat Irenaeus lib. v, cap. 5, quae ab iis presbyteris, qui sunt apostolorum discipuli, accepisse se dicit.

And he was translated. Into paradise, that is, where the first man was placed, where he will also remain with Elijah until the consummation, as Irenaeus explains in Book 5, chapter 5, things he says he received from those presbyters who are disciples of the apostles.

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(43) ‹deciderunt in terram in judicium› · call in col 1016

Deciderunt in terram in judicium. Hanc lectionem quam genuinam censeo, solus exhibet cod. Clarom. Nam caeteri omnes omittunt in terram. At eodem modo et iisdem pene verbis loquitur Cle- (continues)

They fell to earth into judgement. This reading, which I judge genuine, the Clermont manuscript alone presents; for all the others omit "to earth". But in the same way and in almost the same words Cle[ment] speaks … (continues)

Scripture references (superscript calls) · cols 1015-1016 ³¹ Gen. XVII, 9 seqq. ³² Ezech. XX, 12. ³³ Exod. XXXI, 13 [last numeral unclear: 13 or 11]. ³⁴ Coloss. II, 11. ³⁵ Deut. X, 16. ³⁶ Rom. VIII, 36. ³⁷ Jacob. ii, 23.

31 Gen. 17:9 ff. 32 Ezek. 20:12. 33 Exod. 31:13. 34 Col. 2:11. 35 Deut. 10:16. 36 Rom. 8:36. 37 Jas. 2:23.

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PG 7:1017

translatus est in salutem. Sed et reliqua autem omnis multitudo eorum, qui ante Abraham fuerunt justi, et eorum patriarcharum, qui ante Moysem fuerunt, et sine his quae praedicta sunt, et sine lege Moysi justificabantur. Quemadmodum et ipse Moyses in Deuteronomio ait ad populum: « Dominus Deus tuus testamentum disposuit in Horeb: et non patribus vestris disposuit Dominus testamentum hoc, sed ad vos. »

was translated unto salvation. And moreover all the rest of the multitude of those who were just before Abraham, and of those patriarchs who were before Moses, were justified both without these things that have been spoken of before, and without the law of Moses. As Moses himself also says to the people in Deuteronomy: "The Lord your God made a covenant in Horeb: and the Lord made not this covenant with your fathers, but with you" (Deut. 5:2, 3).

3. Quare igitur patribus non disposuit Dominus testamentum? Quia « lex non est posita justis; » justi autem patres virtutem Decalogi conscriptam habentes in cordibus et animabus suis, diligentes scilicet Deum qui fecit eos, et abstinentes erga proximum ab injustitia: propter quod non fuit necesse admoneri eos correptoriis litteris, quia habebant in semetipsis justitiam legis. Cum autem haec justitia et dilectio, quae erat erga Deum, cessit in oblivionem, et exstincta esset in Aegypto, necessario Deus propter multam suam erga homines benevolentiam semetipsum ostendebat per vocem, et eduxit de Aegypto populum in virtute, uti rursus fieret homo discipulus et sectator Dei; et affligebat indicto audientes, ut non contemnerent eum qui se fecit; et manna cibavit eum, uti rationalem acciperent escam, quemadmodum et Moyses in Deuteronomio ait: « Et cibavit te manna, quod non sciebant patres tui, uti cognoscas, quoniam non in pane solo vivit homo, sed in omni verbo Dei, quod procedit de ore ejus, vivit homo. » Et erga Deum dilectionem praecipiebat, et eam quae ad proximum est justitiam insinuabat, ut nec injustus, nec indignus sit Deo; praestruens hominem per Decalogum in suam amicitiam, et eam quae circa proximum est concordiam (quae quidem ipsi proderant homini); nihil tamen indigente Deo ab homine.

3. Why, then, did the Lord not make the covenant with the fathers? Because "the law is not laid down for the just" (1 Tim. 1:9); and the just fathers had the power of the Decalogue written in their hearts and souls, loving, that is, the God Who made them, and abstaining from injustice towards their neighbour: for which reason there was no need for them to be admonished by writings of correction, because they had the righteousness of the law within themselves. But when this righteousness and love which was towards God had passed into forgetfulness, and had been extinguished in Egypt, God of necessity, because of His great benevolence towards men, showed Himself by a voice, and led the people out of Egypt in power, so that man might again become a disciple and follower of God; and He afflicted the hearers by His proclamation, so that they should not despise Him Who made them; and He fed man with manna, so that they might receive rational food, as Moses also says in Deuteronomy: "And He fed you with manna, which your fathers knew not, that you might know that man lives not by bread alone, but by every word of God which proceeds out of His mouth does man live" (Deut. 8:3). And He enjoined love towards God, and instilled that righteousness which is towards the neighbour, so that [man] should be neither unjust nor unworthy of God; preparing man through the Decalogue for His own friendship, and for that concord which is towards the neighbour (which things indeed profited man himself); God, however, needing nothing from man.

4. Propter hoc Scriptura ait: « Hos sermones

4. For this reason the Scripture says: "These words

Editors' notes and page, col. 1017

Footnotes

(44) ‹› · call in col 1017

Virtutem Decalogi... animabus suis, diligentes. Ita Eras., Gallas., Clarom., Arund. et Merc. 2, longe melius quam Feuard., Grab. et Voss. virtute Decalogi... animabus suis legem diligentes. Nempe pro virtute reposui virtutem, et expunxi legem.

The virtue of the Decalogue … in their souls, loving. So Erasmus, Gallasius, and the Clermont, Arundel and Mercerus 2 manuscripts, far better than Feuardent, Grabe and Vossius, who have virtute Decalogi … animabus suis legem diligentes. That is, for virtute I have restored virtutem, and struck out legem.

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(45) ‹› · call in col 1017

Cessit. Sic omnes mss., at editt., cessisset.

Cessit. So all the manuscripts; but the printed editions have cessisset.

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(46) ‹› · call in col 1017

Erga homines. Desunt in Clarom. et Voss.

Towards men. These words are missing in the Clermont and Vossius manuscripts.

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(47) ‹virtute› · call in col 1017

Virtute. Voss., justitia.

Virtute ("by virtue"). Vossius has justitia ("by justice").

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(48) ‹manna cibavit eum› · call in col 1017

Eum. (Scilicet populum.) Sic Feuard. in marg., Clarom. et Voss. Caeteri, eos.

Eum ("him", that is, the people). So Feuardent in the margin and the Clermont and Vossius manuscripts. The rest have eos ("them").

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(49) ‹Et cibavit› · call in col 1017

Cibavit. In Eras., Gallas., Clarom., Arund. et Merc. 2, cibavi.

Cibavit ("he fed"). Erasmus, Gallasius, and the Clermont, Arundel and Mercerus 2 manuscripts have cibavi ("I fed").

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(50) ‹pane solo vivit› · call in col 1017

Vivit. Eras., Gallas., Grab., Arund. et Merc. 2, vivet.

Vivit ("lives"). Erasmus, Gallasius, Grabe, and the Arundel and Mercerus 2 manuscripts have vivet ("shall live").

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(51) ‹ore ejus, vivit› · call in col 1017

Vivit. Merc. 2, cum Grab. iterum, vivet. Sic quidem utrobique habent nostra sacri textus exemplaria; sed praesens tempus aut legit, aut scripsit Irenaeus, si antiquioribus ac melioris notae codd. fides.

Vivit. The Mercerus 2 manuscript, with Grabe, again has vivet. That is indeed how our copies of the sacred text have it in both places; but Irenaeus either read or wrote the present tense, if the older manuscripts of better standing are to be trusted.

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(52) ‹praestruens› · call in col 1017

Praestruens. Sic mss. In editt., praestruente; in Clarom., perstruens.

Praestruens ("preparing"). So the manuscripts. The printed editions have praestruente; the Clermont manuscript, perstruens.

(printed under page 517)

PG 7:1018

locutus est Dominus ad omnem synagogam filiorum Israel in monte, et nihil adjecit; » nihil enim, quemadmodum praediximus, indigebat ab eis. Et iterum Moyses ait: « Et nunc, Israel, quid Dominus Deus tuus postulat a te, nisi timere Dominum Deum tuum, ambulare in omnibus viis ejus, et diligere eum, et servire Domino Deo tuo ex toto corde tuo, et ex tota anima tua? » Haec autem gloriosum quidem faciebant hominem, id quod deerat ei implentia, id est amicitiam Dei; Deo autem praestabant nihil: nec enim indigebat Deus dilectione hominis. Deerat autem homini gloria Dei, quam nullo modo poterat percipere, nisi per eam obsequentiam, quae est erga Deum. Et propter hoc iterum Moyses ait eis: « Elige vitam, ut vivas tu et semen tuum, diligere Dominum Deum tuum, exaudire vocem ejus, et apprehendere eum; quoniam haec est vita tua, et longitudo dierum tuorum. » In quam vitam praestruens hominem, Decalogi quidem verba ipse per semetipsum omnibus similiter Dominus locutus est: et ideo similiter permanent apud nos, extensionem et augmentum, sed non dissolutionem accipientia per carnalem ejus adventum.

the Lord spoke to the whole assembly of the sons of Israel on the mountain, and He added nothing" (Deut. 5:22); for, as we have said before, He needed nothing from them. And again Moses says: "And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul?" (Deut. 10:12). And these things made man glorious indeed, filling up in him what he lacked, that is, the friendship of God; but to God they rendered nothing: for God did not need the love of man. But man lacked the glory of God, which he could in no way receive except through that obedience which is towards God. And for this reason Moses says to them again: "Choose life, that you may live, you and your seed, to love the Lord your God, to hearken to His voice, and to cleave to Him; for this is your life, and the length of your days" (Deut. 30:19, 20). Preparing man for this life, the Lord Himself spoke the words of the Decalogue in His own person to all alike: and therefore they remain likewise with us, receiving extension and increase, but not dissolution, through His coming in the flesh.

5. Servitutis autem praecepta separatim per Moysen praecepit populo, apta illorum eruditioni; quemadmodum ipse Moyses ait: « Et mihi praecepit Dominus in tempore illo, dicere vobis justificationes et judicia. » Haec ergo, quae in servitutem, et in signum data sunt illis, circumscripsit novo libertatis testamento. Quae autem naturalia, et liberalia, et communia omnium, auxit et dilatavit, sine invidia largiter donans hominibus per adoptionem, Patrem scire Deum, et diligere eum ex toto corde, et sine adversatione sequi ejus Verbum, non tantum abstinentes a malis operationibus, sed etiam a concupiscentiis earum. Auxit autem etiam timorem: filios enim plus timere

5. But the precepts of servitude He enjoined separately upon the people through Moses, suited to their instruction; as Moses himself says: "And the Lord commanded me at that time to tell you the ordinances and judgements" (Deut. 4:14). These things, therefore, which were given to them for servitude and for a sign, He cancelled by the new covenant of liberty. But those which are natural, and befitting free men, and common to all, He increased and enlarged, giving to men ungrudgingly and abundantly, through adoption, to know God as Father, and to love Him with the whole heart, and to follow His Word without gainsaying, abstaining not only from evil deeds but also from the lusts for them. And He increased fear also: for sons must fear

Editors' notes and page, col. 1018

Footnotes

(53) ‹› · call in col 1018

Et nihil adjecit. I. e. nihil plus ab eis tunc exquisivit, nisi solam Decalogi observationem, ut superius explicat initio cap. XV, nam servitutis praecepta, quae sacrificia, oblationes, etc., spectabant, separatim, hoc est, postea per Moysen praecepit populo, ut addit paulo post.

And he added nothing. That is, he required nothing more of them at that time than the keeping of the Decalogue alone, as he explains above at the beginning of chapter 15; for the precepts of servitude, which concerned sacrifices, oblations and so on, he gave the people separately, that is, afterwards through Moses, as he adds a little later.

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(54) ‹› · call in col 1018

Exaudire. Ita recte Feuard. in marg., Ottob., Voss., Merc. 2 et Grab., quia, et in LXX legitur, εἰσακούειν, sine καί. In caeteris et audire.

Exaudire ("to hearken"). So rightly Feuardent in the margin, the Ottoboni, Vossius and Mercerus 2 manuscripts and Grabe, because the Septuagint too reads εἰσακούειν, without καί. The rest have et audire ("and to hear").

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(55) ‹apta illorum eruditioni› · call in col 1018

Eruditioni. Addunt editt. sive castigationi. Sed has voces expunxi auctoritate Clarom. et Voss., purum siquidem putumque glossema est, additum a quopiam, cui vox παιδεία, castigationem, potius quam eruditionem hoc loco significare videbatur.

Eruditioni ("to their instruction"). The printed editions add sive castigationi ("or correction"). But I have struck out these words on the authority of the Clermont and Vossius manuscripts, for it is a pure and simple gloss, added by someone to whom the word παιδεία seemed in this place to mean "correction" rather than "instruction".

(printed under page 517)

(56) ‹circumscripsit› · call in col 1018

Circumscripsit. I. e. abolevit, e medio tulit. Ita Feuard. in marg., Clarom., Arundel. et Voss., melius quam alii, circumcinxit.

Circumscripsit. That is, he abolished it, took it out of the way. So Feuardent in the margin and the Clermont, Arundel and Vossius manuscripts, better than the others, who have circumcinxit ("girded about").

(printed under page 517)

(57) ‹sine adversatione› · call in col 1018

Adversatione. Sic Clarom. et Voss.; caeteri minus recte, aversatione.

Adversatione ("opposition"). So the Clermont and Vossius manuscripts; the rest, less correctly, aversatione ("aversion").

Scripture references (superscript calls) · cols 1017-1018 ³⁸ Deut. V, 2. ³⁹ I Tim. I, 9. ⁴⁰ Deut. VIII, 3. ⁴¹ Cap. XXXI. ⁴² Deut. V, 22. ⁴³ Deut. X, 12. ⁴⁴ Deut. XXX, 19, 20. ⁴⁵ Deut. IV, 14.

38 Deut. 5:2. 39 1 Tim. 1:9. 40 Deut. 8:3. 41 [Older numbering:] Chapter XXXI. 42 Deut. 5:22. 43 Deut. 10:12. 44 Deut. 30:19-20. 45 Deut. 4:14.

(printed under page 517)

PG 7:1019

mere oportet quam servos, et majorem dilectionem habere in patrem. Et propter hoc ait Dominus : « Omnem sermonem otiosum quem locuti fuerint homines, reddent pro eo rationem in die judicii ; » et : « Qui viderit mulierem ad concupiscendum eam. jam moechatus est eam in corde suo ; » et : « Qui irascitur fratri suo sine causa, reus erit judicio ; » ut sciamus, quoniam non solum factorum reddemus rationem Deo, ut servi, sed etiam sermonum et cogitationum, tanquam qui et libertatis potestatem acceperimus : in qua magis probatur homo, si revereatur, et timeat, et diligat Dominum. Et propter hoc Petrus ait « non velamentum malitiae habere nos libertatem , » sed ad probationem et manifestationem fidei.

ought to fear more than slaves, and to have greater love towards their father. And on account of this the Lord says: "Every idle word that men shall speak, they shall give account thereof in the day of judgement;" and: "Whosoever shall look upon a woman to lust after her, has already committed adultery with her in his heart;" and: "Whosoever is angry with his brother without a cause, shall be liable to the judgement;" that we may know that we shall give account to God not only of our deeds, as slaves, but also of our words and thoughts, as those who have also received the power of liberty: in which a man is the more proved, whether he reverences, and fears, and loves the Lord. And on account of this Peter says that "we have liberty not as a cloak of malice," but for the testing and manifestation of faith.

CAPUT XVII.

Chapter XVII.

Deum veteribus et typicis oblationibus ac sacrificiis non indiguisse, nec per ea homines veram justitiam consequi potuisse. Idcirco iis abrogatis novum ac verum novi testamenti sacrificium ipsius corporis ac sanguinis Christi institutum fuisse, toto orbe nomini Domini offerendum.

That God did not stand in need of the ancient and typical oblations and sacrifices, nor could men obtain true righteousness through them. Therefore, when these were abrogated, the new and true sacrifice of the new testament, of the very body and blood of Christ, was instituted, to be offered throughout the whole world to the name of the Lord.

1. Quoniam autem non indigens Deus servitute eorum, sed propter ipsos quasdam observantias in lege praeceperit, plenissime prophetae indicant. Et rursus quoniam non indiget Deus oblatione eorum, sed propter ipsum qui offerat, hominem, manifeste Dominus docuit, quemadmodum ostendimus. Si quando enim negligentes eos justitiam, et abstinentes a dilectione Dei videbat, per sacrificia autem et reliquas typicas observantias putantes propitiari Deum, dicebat eis Samuel quidem sic : « Non vult Deus holocausta et sacrificia, sed vult exaudiri vocem suam. Ecce, auditus bonus super sacrificium , et auditus super adipem arietum . » David autem ait : « Sacrificium et oblationem noluisti ; aures autem perfecisti mihi : holocausta etiam pro delicto non postulasti . » Docens eos quoniam obauditionem vult Deus, quae servat eos, quam sacrificia et

1. Moreover, that God did not command certain observances in the law as standing in need of their service, but on account of themselves, the prophets most fully declare. And again, that God does not stand in need of their oblation, but on account of the man himself who offers it, the Lord manifestly taught, even as we have shown. For whenever He saw them neglecting righteousness, and abstaining from the love of God, while thinking that God is propitiated through sacrifices and the rest of the typical observances, Samuel indeed said to them thus: "God does not will whole burnt-offerings and sacrifices, but He wills that His voice be obeyed. Behold, obedience is good above sacrifice, and hearkening above the fat of rams." And David says: "Sacrifice and oblation Thou didst not will; but ears Thou hast perfected for me: whole burnt-offerings also for sin Thou hast not required." Teaching them that God wills obedience, which saves them, rather than sacrifices and

Editors' notes and page, col. 1019

Footnotes

(58) ‹› · call in col 1019

Ad probationem. Ita Clarom. In Feuard., Grab. et Voss., ad approbationem; in caeteris corrupte, ad propitiationem.

Ad probationem ("for proof"). So the Clermont manuscript. Feuardent, Grabe and Vossius have ad approbationem ("for approval"); the rest, corruptly, ad propitiationem ("for propitiation").

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(59) ‹oblatione eorum› · call in col 1019

Eorum. Editt. cum Arund. et Merc. 2, hominum.

Eorum ("their"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have hominum ("of men").

(printed under page 518)

(60) ‹bonus super sacrificium› · call in col 1019

Auditus bonus super sacrificium. Nostra τῶν Οʹ exemplaria sonant : auditus super sacrificium bonum.

Obedience is good above sacrifice. Our copies of the Seventy read: "obedience above a good sacrifice".

(printed under page 518)

(61) ‹aures› · call in col 1019

Aures. In editis τῶν Οʹ codd. ut et Hebr. X, 5, habetur σῶμα, corpus.

Ears. In the printed manuscripts of the Seventy, as also in Hebrews 10:5, the reading is σῶμα, "body".

(printed under page 518)

(62) ‹holocausta etiam› · call in col 1019

Etiam. Alii, autem.

Etiam ("also"). Others have autem ("but").

(printed under page 518)

(63) ‹vult› · call in col 1019

Vult. Sic mss., at Eras., Gallas. et Feuard. scripserunt mavult.

Vult ("wills"). So the manuscripts; but Erasmus, Gallasius and Feuardent wrote mavult ("prefers").

(printed under page 518)

(64) ‹› · call in col 1019

Dominus non spernet. Sic Arund. et Merc. 1, juxta Graecum τῶν Οʹ, ἐξουδενώσει. In Clarom. et Voss., spernit. In aliis, Deus, non despicies.

The Lord will not spurn. So the Arundel and Mercerus 1 manuscripts, following the Greek of the Seventy, ἐξουδενώσει. The Clermont and Vossius manuscripts have spernit ("spurns"); others, Deus, non despicies ("O God, you will not despise").

(printed under page 518)

(65) ‹› · call in col 1019

Abnuens. Addunt editt. cum Arund. et Merc. 2, et ostendens quod ipse nullius rei indiget. Sed totum hoc comma cum desit in antiquioribus et melioris notae codd. Clarom. et Voss., expunxi. Quin enim assutum sit, et huc ab aliquo recentiori male translatum, haud dubito. Postquam enim in praeced. periodo, ex versiculis 9, 10, 11, 12, 13, psal. xlix probavit, quoniam nihil indiget Deus; tum hac sequenti aliud sibi probandum ex versic. 14 et 15 ejusdem psalmi proponit, nempe vet. legis sacrificiis et caeremoniis Deum non placari, sed sanctioribus et magis spiritalibus hostiis.

Abnuens ("refusing"). The printed editions, with the Arundel and Mercerus 2 manuscripts, add "and showing that he himself needs nothing". But since this whole clause is missing in the older manuscripts of better standing, the Clermont and Vossius, I have struck it out. For I have no doubt that it was stitched on and wrongly carried here by some later hand. Having proved in the preceding sentence, from verses 9 to 13 of Psalm 49, that God needs nothing, he then sets out in the following sentence another point to be proved from verses 14 and 15 of the same psalm: that God is not appeased by the sacrifices and ceremonies of the old law, but by holier and more spiritual victims.

(printed under page 518)

Page

running head: 1019 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A dilectionem; B CAPUT XVII; C Samuel quidem; D (59) Eorum.
old-edition numerals: 248 before David
other: Latin only, no Greek printed; begins mid-word mere; editors' matter: Deum veteribus et typicis

PG 7:1020

holocaustomata, quae nihil eis prosunt ad justitiam: et novum simul prophetans testamentum. Manifestius autem adhuc in quinquagesimo psalmo de his ait: « Quoniam si voluisses sacrificium, dedissem utique: holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum Dominus non spernet. »

holocausts, which profit them nothing unto righteousness; and at the same time prophesying the new covenant. And still more plainly he says concerning these things in the fiftieth psalm: "For if Thou hadst willed sacrifice, I would indeed have given it: Thou wilt not delight in holocausts. A sacrifice to God is an afflicted spirit; a contrite and humbled heart the Lord will not despise" (Ps. 50:18, 19).

Quoniam ergo nihil indiget Deus, in eo qui est ante hunc psalmo ait: « Non accipiam de domo tua vitulos, nec de gregibus tuis hircos. Quoniam meae sunt omnes bestiae terrae, jumenta in montibus et boves: cognovi omnia volatilia coeli, et species agri mecum est. Si esuriero, non dicam tibi: meus est enim orbis terrae, et plenitudo ejus. Nunquid manducabo carnes taurorum, aut sanguinem hircorum potabo? »

That God, then, needs nothing, He says in the psalm which comes before this one: "I will not take calves from your house, nor he-goats from your flocks. For Mine are all the beasts of the earth, the cattle on the mountains, and the oxen: I know all the birds of the air, and the beauty of the field is with Me. If I were hungry, I would not tell you: for the world is Mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of he-goats?" (Ps. 49:9 ff.).

Deinde ne quis putet, propterea quod irasceretur, eum recusare haec, infert, consilium ei dans: « Immola Deo sacrificium laudis, et redde Altissimo vota tua, et invoca me in die tribulationis tuae, et eripiam te, et glorificabis me; » illa quidem, per quae putabant peccantes propitiari Deum, abnuens; haec autem per quae justificatur homo, et appropinquat Deo, hortatur et admonet.

Then, lest anyone should think that He refuses these things because He was angry, He goes on, giving him counsel: "Offer to God a sacrifice of praise, and pay your vows to the Most High, and call upon Me in the day of your tribulation, and I will deliver you, and you shall glorify Me" (ibid. 14, 15); rejecting those things by which sinners thought to make God propitious, but urging and counselling those things by which man is justified and draws near to God.

Hoc idem autem et Isaias ait: « Quo mihi multitudinem sacrificiorum vestrorum? dicit Dominus. Plenus sum. » Et cum abnuisset holocaustomata, et sacrificia, et oblationes, etiam et neomenias, et Sabbata, et ferias, et reliquam universam consequentem his observationem, intulit, suadens eis quae salutaria sunt: « Lavamini, mundi estote, auferte nequitias a cordibus vestris ab oculis meis: desinite a malitiis vestris, discite bonum facere, exquirite judicium, eruite eum qui injuriam patitur, judicate pupillo, et justificate viduam, et venite, disputemus, dicit Dominus. »

And Isaiah too says this same thing: "To what purpose is the multitude of your sacrifices to Me? says the Lord. I am full" (Isa. 1:11). And when He had rejected holocausts, and sacrifices, and oblations, and also new moons, and Sabbaths, and feasts, and all the rest of the observance that goes with these, He went on, urging on them the things that are for salvation: "Wash yourselves, be clean, take away the iniquities from your hearts from before My eyes; cease from your wickednesses, learn to do good, seek judgement, rescue him who suffers wrong, judge for the orphan, and do justice to the widow; and come, let us reason together, says the Lord" (ibid. 16 ff.).

2. Non enim sicut homo motus, ut multi audent dicere, divertit eorum sacrificia; sed

2. For it was not as a man moved [to anger], as many dare to say, that He turned away their sacrifices; but

Editors' notes and page, col. 1020

Footnotes

(66) ‹› · call in col 1020

Haec autem. Hanc lectionem, quae est cod. Voss., malim quam caeterorum, his autem.

Haec autem. This reading, which is that of the Vossius manuscript, I prefer to that of the rest, his autem.

(printed under page 518)

(67) ‹etiam et› · call in col 1020

Etiam et. Superfluas voces, et adhuc, quae his praemittuntur in editt., expunxi auctoritate Clarom. et Voss.

Etiam et ("also even"). The superfluous words et adhuc ("and further"), which are set before these in the printed editions, I have struck out on the authority of the Clermont and Vossius manuscripts.

(printed under page 518)

(68) ‹ab oculis› · call in col 1020

Ab oculis. Eras., Gallas., Arund., Merc. 2 et edit. Oxon., coram oculis.

Ab oculis ("from the eyes"). Erasmus, Gallasius, the Arundel and Mercerus 2 manuscripts and the Oxford edition have coram oculis ("before the eyes").

(printed under page 518)

(69) ‹homo motus› · call in col 1020

Homo motus. Sic recte Clarom., Voss. et Grab. (quanquam tamen intoleranda typographorum incuria adhuc legatur in ejus edit. mutus). Caeteri corrupte, mutus homo. Jam Cotelerius ad Clementis Epist. ad Corinth. § 8, legendum conjecerat iratus homo. Sed genuina lectione restituta, inutilis evadit doctissimi viri conjectura : siquidem motus hic significat idem atque commotus, iratus.

Homo motus ("a man moved"). So rightly the Clermont and Vossius manuscripts and Grabe (though through the printers' intolerable carelessness mutus is still read in his edition). The rest, corruptly, have mutus homo ("a dumb man"). Cotelier, on Clement's Epistle to the Corinthians §8, had already conjectured that we should read iratus homo ("an angry man"). But with the genuine reading restored, that most learned man's conjecture becomes needless, since motus here means the same as commotus, "angered".

(printed under page 518)

(70) ‹eorum sacrificia› · call in col 1020

Eorum sacrificia. Eras., Gallas., Feuard. et Merc. 2, minus recte, sacrificium.

Eorum sacrificia ("their sacrifices"). Erasmus, Gallasius, Feuardent and the Mercerus 2 manuscript, less correctly, have sacrificium ("sacrifice").

Scripture references (superscript calls) · cols 1019-1020 ⁴⁶ Matth. XII, 36. ⁴⁷ Matth. V, 28. ⁴⁸ Ibid., 22. ⁴⁹ I Petr. II, 16. ⁵⁰ Cap. XXXII. ⁵¹ I Reg. XV, 22. ⁵² Psal. XXXIX, 7. ⁵³ Psal. L, 18, 19. ⁵⁴ Psal. XLIX, 9, seqq. ⁵⁵ Ibid., 14, 15. ⁵⁶ Isa. i, 11. ⁵⁷ Ibid., 16 seqq.

46 Matt. 12:36. 47 Matt. 5:28. 48 Ibid., 5:22. 49 1 Pet. 2:16. 50 [Older numbering:] Chapter XXXII. 51 1 Kgs (1 Sam.) 15:22. 52 Ps. 39:7. 53 Ps. 50:18-19. 54 Ps. 49:9 ff. 55 Ibid., 49:14-15. 56 Isa. 1:11. 57 Ibid., 1:16 ff.

(printed under page 518)

PG 7:1021

miserans eorum caecitati, et verum sacrificium insinuans, quod offerentes propitiabuntur Deum, ut ab eo vitam percipiant. Quemadmodum alibi ait: « Sacrificium Deo cor contribulatum; odor suavitatis Deo, cor clarificans eum qui plasmavit. » Si enim irascens abnueret haec eorum sacrificia, tanquam qui indigni essent consequi misericordiam ejus, non utique eisdem ipsis suaderet, per quae salvari possent. Sed quoniam Deus misericors est, non abscidit eos a bono consilio.

taking pity on their blindness, and suggesting the true sacrifice, by offering which they shall make God propitious, so as to receive life from Him. As He says elsewhere: "A sacrifice to God is an afflicted heart; an odour of sweetness to God is a heart that glorifies Him Who formed it." For if in anger He were rejecting these their sacrifices, as of men unworthy to obtain His mercy, He would surely not be urging on these same men the things by which they might be saved. But because God is merciful, He did not cut them off from good counsel.

Nam per Jeremiam cum dixisset: « Quo mihi thus de Saba affertis, et cinnamomum de terra longinqua? holocaustomata et sacrificia vestra non delectaverunt me; » intulit: « Audite sermonem Domini, omnis Juda. Haec dicit Dominus Deus Israel: Dirigite vias vestras et studia vestra, et constituam vos in loco isto. Ne confisi fueritis vobismet in sermonibus mendacibus, quoniam in totum non proderunt vobis, dicentes: Templum Domini, templum Domini est. »

For when He had said through Jeremiah: "To what purpose do you bring Me frankincense from Saba, and cinnamon from a far country? your holocausts and sacrifices have not pleased Me" (Jer. 6:20), He went on: "Hear the word of the Lord, all Judah. Thus says the Lord, the God of Israel: Make straight your ways and your pursuits, and I will establish you in this place. Put not your trust in lying words, for they will not profit you at all, saying: It is the temple of the Lord, the temple of the Lord" (Jer. 7:2).

3. Et iterum significans, quoniam non propter hoc eduxit eos de Aegypto, ut sacrificia ei offerant, sed ut obliti idololatriae Aegyptiorum, audire vocem Domini possent, quae erat eis salus et gloria, per eumdem Jeremiam ait: « Haec dicit Dominus: Holocaustomata vestra colligite cum sacrificiis vestris, et manducate carnes: Quoniam non sum locutus ad patres vestros, nec de holocaustomatibus et sacrificiis praecepi eis, qua die eduxi eos de Aegypto; sed sermonem hunc praecepi eis, dicens: Audite vocem meam, et ero Deus vester, et vos eritis populus meus, et ambulate in omnibus viis meis, quascunque praecepero vobis, ut bene sit vobis. Et non obaudierunt, nec intenderunt; sed ambulaverunt in cogitationibus cordis

3. And again, signifying that He did not lead them out of Egypt for this, that they should offer sacrifices to Him, but that, forgetting the idolatry of the Egyptians, they might be able to hear the voice of the Lord, which was their salvation and glory, He says through the same Jeremiah: "Thus says the Lord: Gather your holocausts together with your sacrifices, and eat flesh. For I did not speak to your fathers, nor command them concerning holocausts and sacrifices, on the day when I led them out of Egypt; but this word I commanded them, saying: Hear My voice, and I will be your God, and you shall be My people; and walk in all My ways, whatsoever I shall command you, that it may be well with you. And they did not obey, nor give heed; but walked in the thoughts of their

Editors' notes and page, col. 1021

Footnotes

(71) ‹› · call in col 1021

Alibi ait : Sacrificium, etc. Eumdem locum, veluti Scripturae, omissis his verbis, sacrificium Deo cor contribulatum, quae ex psalmo l desumpta sunt, citat Clemens Alexandr. lib. ii Paedag., cap. 12, pag. 261, hoc modo : Ὀσμή, φησίν, εὐωδίας τῷ Θεῷ, καρδία δοξάζουσα τὸν πεπλακότα αὐτήν· ita ut ab eo mutuatus fuisse videatur Irenaeus. Sed ex quo Scripturae libro hanc sententiam uterque deprompserit, difficile dictu est. In nullo enim eorum, qui nunc exstant, prout jacet, occurrit, neque Ecclesiastici cap. xxxv, quod ad marginem Clementis notatum est, neque alibi. Crediderim tamen utrumque respexisse ad illud Ecclesiastici xxxix, 14, juxta LXX : Καὶ ὡς λίβανος εὐωδιάσατε ὀσμήν, καὶ ἀνθήσατε ἄνθος ὡς κρίνον· διάδοτε ὀσμήν, καὶ αἰνέσατε ᾆσμα· εὐλογήσατε Κύριον ἐπὶ πᾶσι τοῖς ἔργοις. Quasi thus odorem suavitatis emittite, et florete florem quasi lilium ; diffundite odorem, et collaudate canticum : benedicite Dominum in omnibus operibus suis. Cujus quidem loci velut summa quaedam spectari potest ea sententia. Quod vero huic praemittat Irenaeus verba psalmi l, non adeo mirum : varia siquidem testimonia ex variis locis deprompta sic interdum conjungit, perinde atque uno eodemque loco haberentur. Exemplum suppeditabunt Isaiae verba paulo post citata, non tantum ex variis capitibus excerpta, sed quibus Jeremiae dictum aliquod insertum est.

Elsewhere he says: "A sacrifice", etc. Clement of Alexandria, Paedagogus II, chapter 12, page 261, cites the same passage as Scripture, leaving out the words "a sacrifice to God is a contrite heart", which are taken from Psalm 50, in this way: "An odour of sweetness to God," he says, "is a heart that glorifies him who formed it"; so that Irenaeus seems to have borrowed it from him. But from which book of Scripture each of them drew this sentence is hard to say. For it occurs, as it stands, in none of those now extant, neither in Ecclesiasticus 35, as is noted in Clement's margin, nor anywhere else. I should think, however, that both had in view Ecclesiasticus 39:14 in the Septuagint: Καὶ ὡς λίβανος εὐωδιάσατε ὀσμήν, καὶ ἀνθήσατε ἄνθος ὡς κρίνον· διάδοτε ὀσμήν, καὶ αἰνέσατε ᾆσμα· εὐλογήσατε Κύριον ἐπὶ πᾶσι τοῖς ἔργοις: "Send forth a sweet odour like incense, and blossom like a lily; spread abroad the fragrance and praise together in song; bless the Lord in all his works." That sentence can be seen as a kind of summary of this passage. And that Irenaeus sets the words of Psalm 50 before it is not so surprising, for he sometimes joins testimonies drawn from different places as though they stood in one and the same place. The words of Isaiah cited a little later will furnish an example: they are not only excerpted from different chapters, but have a saying of Jeremiah inserted among them.

(printed under page 519)

(72) ‹› · call in col 1021

Haec eorum. Erasm., Gallas., Grab., Arund. et Merc. 2, haec caecorum.

Haec eorum ("these things of theirs"). Erasmus, Gallasius, Grabe, and the Arundel and Mercerus 2 manuscripts have haec caecorum ("these things of the blind").

(printed under page 519)

(73) ‹› · call in col 1021

Salvari possent. Salvi esse in Feuard. marg. et Voss., possunt in Clarom.

Salvari possent ("might be saved"). Feuardent's margin and Vossius have salvi esse; the Clermont manuscript has possunt.

(printed under page 519)

(74) ‹› · call in col 1021

Templum Domini. Ter repetitur in editt.; at cum tertium absit ab omnibus mss. nostris, et a textu τῶν Οʹ, delevi.

The temple of the Lord. It is repeated three times in the printed editions; but since the third is absent from all our manuscripts and from the text of the Seventy, I have deleted it.

(printed under page 519)

(75) ‹non sum locutus› · call in col 1021

Non sum locutus. Clarom., si sum locutus.

Non sum locutus ("I did not speak"). The Clermont manuscript has si sum locutus ("if I spoke").

(printed under page 519)

(76) ‹› · call in col 1021

Malitiae. Κακίας legisse videtur Irenaeus; legimus nos κακῆς.

Malitiae ("of malice"). Irenaeus seems to have read κακίας; we read κακῆς ("evil").

(printed under page 519)

(77) ‹› · call in col 1021

Mihi oves. Obtulisti, quod his vocibus praefixerunt editores, deest in Clarom. et om. Anglic., uti nec in cod. Alexand. exstat.

Sheep to me. Obtulisti ("you offered"), which the editors set before these words, is missing in the Clermont and all the English manuscripts, just as it does not stand in the Alexandrian codex.

(printed under page 519)

(78) ‹› · call in col 1021

Super humilem. Editt. cum Arundel. et Merc. 2, in humilem.

Super humilem ("upon the humble"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have in humilem.

(printed under page 519)

(79) ‹› · call in col 1021

Non enim adipes, etc. Verba sunt non Isaiae, sed Jeremiae xi, 15, aliquantulum immutata.

"For fat [offerings] … not", etc. The words are not Isaiah's but Jeremiah's (11:15), somewhat altered.

(printed under page 519)

PG 7:1022

malitiae suae, et facti sunt retrorsum, et non ad priora. » Et iterum per eumdem ipsum dicens: « Sed in hoc glorietur qui gloriatur, intelligere et scire quoniam ego sum Dominus, qui facio misericordiam, et justitiam, et judicium in terra: » intulit: « Quoniam in his voluntas mea est, dicit Dominus; » sed non in sacrificiis, nec in holocaustomatibus, nec in oblationibus. Non enim principaliter haec, sed secundum consequentiam, et propter praedictam causam habuit populus. sicut iterum Isaias ait:

evil heart, and they went backward and not forward" (ibid. 21 ff.). And again, saying through the same [prophet]: "But let him who glories glory in this, to understand and know that I am the Lord, Who do mercy, and righteousness, and judgement on the earth," He went on: "For in these is My will, says the Lord" (Jer. 9:24); but not in sacrifices, nor in holocausts, nor in oblations. For the people had these things not as primary, but as a consequence, and for the reason aforesaid; as Isaiah again says:

« Non mihi oves holocaustomatis tui, nec in sacrificiis tuis clarificasti me: non servisti mihi in sacrificiis, nec aliquid laboriose fecisti in thure: nec mercatus es mihi argento incensum, nec adipem sacrificiorum tuorum concupivi; sed in peccatis tuis, et iniquitatibus tuis ante me stetisti. Super quem igitur, » ait, « aspiciam, nisi super humilem, et quietum, et trementem sermones meos? Non enim adipes et carnes pingues auferent a te injustitias tuas.

"[You have] not [brought] Me the sheep of your holocaust, nor have you glorified Me in your sacrifices; you have not served Me in sacrifices, nor done any laborious thing in frankincense; nor have you bought Me incense with silver, nor have I desired the fat of your sacrifices; but in your sins and in your iniquities you have stood before Me" (Isa. 43:23, 24). "Upon whom then," He says, "shall I look, but upon the humble, and the quiet, and him who trembles at My words?" (Isa. 66:2) "For fat and rich flesh shall not take away your injustices from you" (Jer. 11:15).

Hoc est jejunium, quod ego elegi, dicit Dominus. Solve omnem nodum injustitiae, dissolve connexus violentium commerciorum, dimitte quassatos in requiem, et omnem conscriptionem injustam conscinde. Frange esurienti panem tuum ex animo, et peregrinum sine tecto induc in domum tuam. Si videris nudum, cooperi eum, et domesticos seminis tui non despicies. Tunc erumpet matutinum lumen tuum, et sanitates tuae citius orientur, et praecedet ante te justitia, et gloria Domini circumdabit te: et adhuc te loquente dicam: Ecce adsum. »

"This is the fast which I have chosen, says the Lord: Loose every knot of injustice, undo the bonds of violent dealings, let the broken go free into rest, and tear up every unjust bond. Break your bread to the hungry from the heart, and bring the homeless stranger into your house. If you see the naked, cover him, and you shall not despise those of your own seed. Then shall your morning light break forth, and your healings shall spring up the sooner, and righteousness shall go before you, and the glory of the Lord shall surround you; and while you are yet speaking I will say: Behold, I am here" (Isa. 58:6 ff.).

Et Zacharias autem in duodecim prophetis, significans eis voluntatem Dei, ait: « Haec dicit Dominus omnipotens: Judicium justum judicate, pietatem et misericordiam

And Zechariah too, among the twelve prophets, signifying to them the will of God, says: "Thus says the Lord almighty: Judge just judgement, and show piety and mercy

Editors' notes and page, col. 1022

Footnotes

(80) ‹violentium› · call in col 1022

Violentium. Sic omnes mss. In editt., violentorum.

Violentium ("of the violent"). So all the manuscripts. The printed editions have violentorum.

(printed under page 519)

(81) ‹ex animo› · call in col 1022

Ex animo. Nihil his vocibus respondet in Graeco τῶν Οʹ.

Ex animo ("from the heart"). Nothing in the Greek of the Seventy answers to these words.

(printed under page 519)

(82) ‹non despicies› · call in col 1022

Non despicies. Sic Feuard. in marg., Clarom. et omn. Anglic. juxta Graecum τῶν Οʹ. Caeteri, ne despicias.

Non despicies ("you shall not despise"). So Feuardent in the margin, the Clermont and all the English manuscripts, following the Greek of the Seventy. The rest have ne despicias ("do not despise").

(printed under page 519)

(83) ‹sanitates tuae› · call in col 1022

Tuae. Alii, tibi.

Tuae ("your"). Others have tibi ("for you").

(printed under page 519)

(84) ‹gloria Domini› · call in col 1022

Citius .... Domini. Editt. cum Arundel. et Merc. 2, cito Dei.

Citius … Domini ("more swiftly … of the Lord"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have cito … Dei ("swiftly … of God").

Scripture references (superscript calls) · cols 1021-1022 ⁵⁸ Jerem. vi, 20. ⁵⁹ Jerem. vii, 2. ⁶⁰ Ibid., 21 seqq. ⁶¹ Jerem. ix, 24. ⁶² Isa. xliii, 23, 24. ⁶³ Isa. lxvi, 2. ⁶⁴ Jerem. xi, 15. ⁶⁵ Isa. lviii, 6 seqq.

58 Jer. 6:20. 59 Jer. 7:2. 60 Ibid., 7:21 ff. 61 Jer. 9:24. 62 Isa. 43:23-24. 63 Isa. 66:2. 64 Jer. 11:15. 65 Isa. 58:6 ff.

(printed under page 519)

PG 7:1023

facite unusquisque ad fratrem suum. Viduam, et orphanum, et proselytum, et pauperem nolite opprimere, et unusquisque malitiae fratris sui non reminiscatur in corde suo. » Et iterum: « Hi sunt, » inquit, « sermones quos facietis. Loquimini veritatem unusquisque ad proximum suum, et judicium pacificum judicate in portis vestris, et unusquisque malitiam fratris sui non recogitet in corde suo, et jurationem falsam ne dilexeritis: quoniam haec omnia odi, dicit Dominus omnipotens. »

each one towards his brother. And do not oppress the widow, and the orphan, and the stranger, and the poor; and let no one remember in his heart the malice of his brother" (Zech. 7:9, 10). And again: "These are," He says, "the words which you shall do. Speak the truth each one to his neighbour, and judge peaceable judgement in your gates; and let no one think over in his heart the malice of his brother; and love not a false oath: for all these things I hate, says the Lord almighty" (Zech. 8:16, 17).

Et David autem similiter: « Quis est, » inquit, « homo qui vult vitam, et amat videre dies bonos? Cohibe linguam tuam a malo, et labia tua, ne loquantur dolum. Declina a malo, et fac bonum: inquire pacem, et sequere eam. »

And David likewise: "Who is the man," he says, "who wills life, and loves to see good days? Keep back your tongue from evil, and your lips, that they speak no guile. Turn aside from evil, and do good: seek peace, and pursue it" (Ps. 33:13–15).

4. Ex quibus omnibus manifestum est, quia non sacrificia et holocaustomata quaerebat ab eis Deus; sed fidem, et obedientiam, et justitiam, propter illorum salutem. Sicut in Osee propheta docens eos Deus suam voluntatem, dicebat: « Misericordiam volo plus quam sacrificium, et agnitionem Dei super holocaustomata. » Sed et Dominus noster eadem monebat eos, dicens: « Si enim cognovissetis quid est: Misericordiam volo, et non sacrificium, nunquam condemnassetis innocentes: » testimonium quidem reddens prophetis, quoniam veritatem praedicabant; illos autem arguens sua culpa insipientes.

4. From all these things it is manifest that God did not seek sacrifices and holocausts from them, but faith, and obedience, and righteousness, for the sake of their salvation. As God, teaching them His will in the prophet Hosea, said: "I desire mercy more than sacrifice, and the knowledge of God above holocausts" (Hos. 6:6). And our Lord also admonished them of the same things, saying: "For if you had known what this is: I desire mercy, and not sacrifice, you would never have condemned the innocent" (Matt. 12:7): bearing witness indeed to the prophets, that they preached the truth; but convicting those [men] of being foolish by their own fault.

5. Sed et suis discipulis dans consilium, primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsi nec infructuosi, nec ingrati sint, eum qui ex creatura panis est, accepit, et gratias egit, dicens: « Hoc est meum corpus. » Et calicem similiter, qui est ex ea creatura, quae est secundum nos, suum sanguinem confessus est, et novi testamenti novam docuit oblationem; quam Ecclesia ab apostolis accipiens, in universo mundo offert Deo, ei qui alimenta nobis praestat, primitias suorum munerum in novo testamento, de quo in duodecim prophetis Malachias sic praesignificavit: « Non est mihi voluntas in vobis, dicit Dominus omnipotens, et sacrificium non accipiam de manibus vestris. Quoniam ab ortu solis usque ad occasum nomen meum clarificatur inter gentes, et in omni loco incensum offertur nomini

5. But also, giving counsel to His disciples to offer to God the first-fruits of His own creatures, not as though to one in need, but that they themselves might be neither unfruitful nor ungrateful, He took that which is bread from the creation, and gave thanks, saying: "This is My body" (Matt. 26:26 ff.). And the cup likewise, which is from that creation which is ours, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church, receiving from the apostles, offers throughout the whole world to God, to Him Who provides us with nourishment, the first-fruits of His own gifts in the new covenant, concerning which Malachi among the twelve prophets foretold thus: "I have no pleasure in you, says the Lord almighty, and I will not accept sacrifice from your hands. For from the rising of the sun even to its setting My name is glorified among the Gentiles, and in every place incense is offered to My name,

Editors' notes and page, col. 1023

Footnotes

(85) ‹plus quam sacrificium› · call in col 1023

Plusquam sacrificium. Clarom., et non sacrificium. In Arundel. et Merc. 2, omissum juxta Graecorum morem, plus.

Plusquam sacrificium ("more than sacrifice"). The Clermont manuscript has et non sacrificium ("and not sacrifice"). In the Arundel and Mercerus 2 manuscripts plus is omitted, after the Greek manner.

(printed under page 520)

(86) ‹condemnassetis innocentes› · call in col 1023

Misericordiam volo et non sacrificium, nunquam condemnassetis innocentes. Alii : misericordiam volo quam sacrificium : nunquam condemnaretis immerentes.

I desire mercy and not sacrifice, you would never have condemned the innocent. Others have: "I desire mercy rather than sacrifice: you would never condemn the undeserving."

(printed under page 520)

(87) ‹suis discipulis› · call in col 1023

Sed et suis discipulis, etc. Consule dissert. 3, art. 7, § 80, ubi plura de sacrificio eucharistico ex mente Irenaei diximus.

But to his disciples too, etc. Consult Dissertation 3, article 7, §80, where we have said more about the eucharistic sacrifice according to Irenaeus's mind.

(printed under page 520)

(88) ‹Malachias› · call in col 1023

Malachias. Feuard. in marg., Claromont. et Voss., Malachiel.

Malachias. Feuardent in the margin and the Clermont and Vossius manuscripts have Malachiel.

(printed under page 520)

(89) ‹clarificatur› · call in col 1023

Clarificatur. Alii, glorificatur.

Clarificatur ("is made glorious"). Others have glorificatur ("is glorified").

(printed under page 520)

PG 7:1024

meo, et sacrificium purum ; quoniam magnum est nomen meum in gentibus, dicit Dominus omnipotens ; » manifestissime significans per haec, quoniam prior quidem populus cessabit offerre Deo ; omni autem loco sacrificium offeretur ei, et hoc purum ; nomen autem ejus glorificatur in gentibus.

Mine, and a pure sacrifice; for My name is great among the nations, says the Lord Almighty;" most manifestly signifying through these words that the former people indeed shall cease to offer to God; while in every place a sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the nations.

6. Quod est autem aliud nomen, quod in gentibus glorificatur, quam quod est Domini nostri, per quem glorificatur Pater, et glorificatur homo ? Et quoniam proprii Filii ejus est, et ab eo factus est homo, suum illum vocat. Quemadmodum si quis rex ipse filii sui pingat imaginem, juste suam illam dicit imaginem secundum utrumque, quoniam et filii ejus est, et quoniam ipse fecit eam : sic et Jesu Christi nomen, quod per universum mundum glorificatur in Ecclesia, suum esse confitetur Pater, et quoniam Filii ejus est, et quoniam ipse scribens id, ad salutem dedit hominum. Quoniam ergo nomen Filii proprium Patris est, et in Deo omnipotente per Jesum Christum offert Ecclesia, bene ait secundum utraque : « Et in omni loco incensum offertur nomini meo, et sacrificium purum . » Incensa autem Joannes in Apocalypsi, « orationes » esse ait « sanctorum . »

6. Now what other name is there which is glorified among the nations than that which is of our Lord, through Whom the Father is glorified, and man is glorified? And because it is that of His own Son, Who was made man by Him, He calls Him His own. Even as if some king should himself paint the image of his son, he justly calls that image his own according to both respects, both because it is his son's, and because he himself made it: so also the name of Jesus Christ, which throughout the whole world is glorified in the Church, the Father confesses to be His own, both because it is His Son's, and because He Himself, writing it, gave it for the salvation of men. Since therefore the name of the Son belongs to the Father, and the Church offers in God Almighty through Jesus Christ, He says well according to both respects: "And in every place incense is offered to My name, and a pure sacrifice." Now John in the Apocalypse says that the incense is "the prayers of the saints."

CAPUT XVIII.

Chapter XVIII.

In sola Ecclesia catholica cum simplicitate et justitia offerri verum ac purum sacrificium, eucharistiam videlicet, quae est ipsum corpus et sanguis Christi.

That in the Catholic Church alone is the true and pure sacrifice offered with simplicity and righteousness, namely the Eucharist, which is the very body and blood of Christ.

1. Igitur Ecclesiae oblatio, quam Dominus docuit offerri in universo mundo, purum sacrificium reputatum est apud Deum, et acceptum est ei : non quod indigeat a nobis sacrificium, sed quoniam is qui offert, glorificatur ipse in eo quod offert, si acceptetur munus ejus. Per munus enim erga regem, et honos, et affectio ostenditur : quod in omni simplicitate et innocentia Dominus volens nos offerre, praedicavit dicens : « Cum igitur offers munus tuum ad altare, et recordatus fueris quoniam frater tuus habet aliquid adversum te, dimitte munus tuum ante altare, et vade primum reconciliari fratri tuo, et tunc reversus offeres munus tuum . » Offerre igitur oportet Deo primitias ejus creaturae, sicut et Moyses ait : « Non apparebis vacuus ante conspectum Domini Dei tui ; » ut in quibus gratus exstitit homo, in

1. The oblation of the Church, therefore, which the Lord taught to be offered throughout the whole world, has been accounted a pure sacrifice with God, and is acceptable to Him: not that He stands in need of a sacrifice from us, but because he who offers is himself glorified in that which he offers, if his gift be accepted. For through a gift both honour and affection towards a king are shown: which the Lord wishing us to offer in all simplicity and innocence, proclaimed, saying: "When therefore you offer your gift at the altar, and shall remember that your brother has something against you, leave your gift before the altar, and go first to be reconciled to your brother, and then coming back you shall offer your gift." We ought therefore to offer to God the first-fruits of His creation, even as Moses also says: "You shall not appear empty before the face of the Lord your God;" so that in the things wherein man has been grateful, in

Editors' notes and page, col. 1024

Footnotes

(90) ‹› · call in col 1024

Cessabit ... offeretur. Ita ex Arundel. posuit Grab. pro cessavit... offertur. Clarom. vero habet, offerretur.

Cessabit … offeretur ("will cease … will be offered"). So Grabe set it from the Arundel manuscript, for cessavit … offertur ("has ceased … is offered"). The Clermont manuscript has offerretur.

(printed under page 520)

(91) ‹› · call in col 1024

Ei. Sic omnes mss. melius quam editi Deo, quia paulo ante praecedit.

Ei ("to him"). So all the manuscripts, better than the printed Deo ("to God"), since that word comes just before.

(printed under page 520)

(92) ‹› · call in col 1024

Illum. Sic omnes manuscripti pro illud, quod reperitur in editt.

Illum. So all the manuscripts, for illud, which is found in the printed editions.

(printed under page 520)

(93) ‹si acceptetur› · call in col 1024

Offert, si acceptetur. Clarom. inverso ordine, acceptetur, si offert.

He offers, if it be accepted. The Clermont manuscript has the reverse order: "it be accepted, if he offers".

(printed under page 520)

(94) ‹ante altare› · call in col 1024

Ante altare. Arund. et Voss., ad altare.

Ante altare ("before the altar"). The Arundel and Vossius manuscripts have ad altare ("at the altar").

(printed under page 520)

(95) ‹offeres› · call in col 1024

Offeres. Eras. et Gallas., offer.

Offeres ("you shall offer"). Erasmus and Gallasius have offer ("offer").

(printed under page 520)

(96) ‹gratus› · call in col 1024

Gratus. Hic acceptorum a Deo beneficiorum memorem, mox Deo acceptum significat.

Gratus. Here it means "mindful of benefits received from God"; shortly after, "acceptable to God".

Scripture references (superscript calls) · cols 1023-1024 ⁶⁶ [numeral unclear] Zachar. vii, 9, 10. ⁶⁶ [numeral unclear] Zachar. viii, 16, 17. ⁶⁷ Psal. XXXIII, 13, 14. ⁶⁸ Ose. vi, 6. ⁶⁹ Matth. XII, 7. ⁷⁰ Matth. XXVI, 26 seqq. ⁷¹ Malach. I, 10, 11. ⁷² Cap. XXXIII. ⁷³ Malach. I, 11. ⁷⁴ Apoc. V, 8. ⁷⁵ Cap. XXXIV. ⁷⁶ Matth. V, 23, 24. ⁷⁷ Deut. XVI, 16.

Zech. 7:9-10. Zech. 8:16-17. 67 Ps. 33:13-14. 68 Hos. 6:6. 69 Matt. 12:7. 70 Matt. 26:26 ff. 71 Mal. 1:10-11. 72 [Older numbering:] Chapter XXXIII. 73 Mal. 1:11. 74 Rev. 5:8. 75 [Older numbering:] Chapter XXXIV. 76 Matt. 5:23-24. 77 Deut. 16:16.

(printed under page 520)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1024
marginal letters: A meo, et; B sic et Jesu; C cuit offerri; D (90) Cessabit
old-edition numerals: 250 before CAPUT XVIII.
other: Latin only, no Greek printed; editors' matter: In sola Ecclesia catholica

PG 7:1025

his gratus eis deputatus, eum qui est ab eo percipiat honorem.

these being accounted grateful, may receive the honour which is from Him.

2. Et non genus oblationum reprobatum est; oblationes enim et illic, oblationes autem et hic: sacrificia in populo, sacrificia in Ecclesia: sed species immutata est tantum, quippe cum jam non a servis, sed a liberis offeratur. Unus enim et idem Dominus; proprium autem character servilis oblationis, et proprium liberorum, uti et per oblationes ostendatur indicium libertatis. Nihil enim otiosum, nec sine signo, neque sine argumento apud eum. Et propter hoc illi quidem decimas suorum habebant consecratas: qui autem perceperunt libertatem, omnia quae sunt ipsorum ad Dominicos decernunt usus, hilariter et libere dantes ea, non quae sunt minora, utpote majorum spem habentes; vidua illa et paupere hic totum victum suum mittente in gazophylacium Dei.

2. And the kind of oblations has not been rejected; for there were oblations there, and there are oblations here: sacrifices among the people, sacrifices in the Church: but only the form has been changed, inasmuch as [the oblation] is now offered not by servants but by free men. For the Lord is one and the same; but the character of a servile oblation is its own, and that of free men its own, so that through the oblations also a token of liberty may be shown. For with Him nothing is idle, nor without a sign, nor without meaning. And for this reason they indeed had the tithes of their goods consecrated: but those who have received liberty set apart all that is theirs for the Lord's uses, giving it cheerfully and freely, and not the lesser things, as having hope of greater ones; that poor widow here casting her whole living into the treasury of God.

3. Ab initio enim respexit Deus ad munera Abel, quoniam cum simplicitate et justitia offerebat: super sacrificium autem Cain non respexit, quoniam cum zelo et malitia, quae erat adversus fratrem, divisionem habebat in corde, quemadmodum occulta ejus arguens Deus ait: « Nonne si recte offeras, recte autem non dividas, peccasti? quiesce; » quoniam non sacrificio placatur Deus.

3. For from the beginning God had regard to the gifts of Abel, because he was offering with simplicity and righteousness; but upon the sacrifice of Cain He had no regard, because, with the envy and malice which he bore against his brother, he had division in his heart; as God, reproving his hidden [thoughts], says: "If you offer rightly, but do not divide rightly, have you not sinned? be still" (Gen. 4:7); since God is not appeased by sacrifice.

Si enim quis solummodo secundum quod videtur, munde, et recte, et legitime offerre tentaverit; secundum autem suam animam non recte dividat eam quae est ad proximum communionem, neque timorem habeat Dei; non per id quod recte foris oblatum est sacrificium, seducit Deum, intus habens peccatum; nec oblatio talis proderit ei aliquid, sed cessatio mali, quod est intus conceptum, ne per assimulatam operationem, magis autem peccatum ipsum, sibi homicidam faciat hominem.

For if anyone attempts to offer cleanly, and rightly, and lawfully only as far as appears, but in his own soul does not rightly divide the fellowship which is towards his neighbour, nor has the fear of God, he does not deceive God by means of the sacrifice rightly offered outwardly while he has sin within; nor will such an oblation profit him anything, but [only] the ceasing from the evil which has been conceived within, lest by a feigned action — or rather, by the sin itself — [that evil] make the man his own murderer.

Propter quod et dicebat Dominus: « Vae vobis, Scribae et Pharisaei hypocritae, quoniam similes estis monumentis dealbatis. Foris enim sepulcrum apparet formosum; intus autem plenum est ossibus mortuorum, et universa immunditia: sic et vos a foris quidem apparetis hominibus quasi justi, intus autem pleni estis malitia

For which reason the Lord too said: "Woe to you, Scribes and Pharisees, hypocrites, because you are like whitened sepulchres. For outwardly the tomb appears beautiful, but within it is full of the bones of the dead and of all uncleanness: so you too outwardly indeed appear to men as just, but within you are full of malice

Editors' notes and page, col. 1025

Footnotes

(97) ‹› · call in col 1025

Eis deputatus. Sic om. mss. In editt., ei. Porro eis, hic scribitur pro, per ea; deputatus autem, pro reputatus.

Eis deputatus. So all the manuscripts; the printed editions have ei. Moreover eis is written here for per ea ("through these things"), and deputatus for reputatus ("reckoned").

(printed under page 521)

(98) ‹› · call in col 1025

Neque sine. Sive simpliciter in Eras., Gallas. et Clarom.

Neque sine ("nor without"). Erasmus, Gallasius and the Clermont manuscript have simply sive ("or").

(printed under page 521)

(99) ‹› · call in col 1025

Majorum. Sic Feuard. in marg., Clarom. et Voss. Alii, majorem.

Majorum. So Feuardent in the margin and the Clermont and Vossius manuscripts. Others have majorem.

(printed under page 521)

(1) ‹seducit› · call in col 1025

Seducit. In Eras., Gallas., Arundel. et Merc. 2, ad se ducit; nec male.

Seducit ("deceives"). Erasmus, Gallasius, and the Arundel and Mercerus 2 manuscripts have ad se ducit ("draws to himself"); not badly.

(printed under page 521)

(2) ‹assimulatam› · call in col 1025

Assimulatam. Assimilatam in Feuard. marg., Arundel. et Voss.

Assimulatam ("feigned"). Feuardent's margin and the Arundel and Vossius manuscripts have assimilatam ("made like").

(printed under page 521)

(3) ‹sibi homicidam› · call in col 1025

Sibi homicidam. I. e. sui ipsius, vel in seipso homicidam.

Sibi homicidam. That is, a murderer of himself, or upon himself.

(printed under page 521)

(4) ‹› · call in col 1025

Impetu. Sic Feuard. in marg., Clarom. et Voss. melius quam alii, impetus.

Impetu. So Feuardent in the margin and the Clermont and Vossius manuscripts, better than the others, who have impetus.

(printed under page 521)

(5) ‹› · call in col 1025

Pharisaee, inquit, caece, etc. Haec verba compendio citat Irenaeus, quibusdam omissis.

"Blind Pharisee," he says, etc. Irenaeus cites these words in abridgement, with some omitted.

(printed under page 521)

(6) ‹› · call in col 1025

In cupiditate tua. Editi τῶν Οʹ codd. sonant, in cupiditatem tuam, εἰς τὴν πλεονεξίαν σου.

In cupiditate tua ("in your greed"). The printed manuscripts of the Seventy read "into your greed", εἰς τὴν πλεονεξίαν σου.

(printed under page 521)

PG 7:1026

et hypocrisi. » Cum a foris enim recte offerre putarentur, similem zelum Cain habebant in semetipsis: propter quod et occiderunt justum, praetermittentes consilium Verbi, quemadmodum et Cain. Illi enim ait: « Quiesce, » et non assensit. Quiescere autem quid est aliud, quam desinere a proposito impetu?

and hypocrisy" (Matt. 23:27, 28). For while they were thought to offer rightly outwardly, they had within themselves an envy like Cain's: for which reason they also slew the Just One, passing over the counsel of the Word, as Cain also [did]. For to him He said, "Be still," and he did not consent. And what is "to be still" but to desist from the impulse one has set upon?

Et his similia dicens. « Pharisaee, » inquit, « caece, emunda quod est intus calicis, ut fiat et quod foris est, mundum. » Et non audierunt. « Ecce » enim. ait Jeremias, « non sunt oculi tui, nec cor tuum bonum; sed in cupiditate tua, et ad sanguinem justum, ut effundas eum, et ad injustitiam, et ad homicidium, ut facias. » Et iterum Isaias: « Fecistis, » inquit, « consilium, non per me; et testamentum, non per spiritum meum. »

And saying things like these: "Blind Pharisee," He says, "cleanse what is within the cup, that what is outside may also become clean" (ibid. 26). And they did not hear. "For behold," says Jeremiah, "neither your eyes nor your heart is good; but they are upon your covetousness, and upon just blood, to pour it out, and upon injustice, and upon murder, to do it" (Jer. 22:17). And again Isaiah: "You have taken counsel," he says, "not through Me; and [made] a covenant, not through My Spirit" (Isa. 30:1).

Ut igitur interior eorum voluntas et cogitatio ad manifestum producta, sine culpa et malum non operantem ostendat esse Deum, eum qui absconsa manifestat, sed non qui malum operetur; cum minime quiesceret Cain, ait ei: « Ad te conversio ejus, et tu dominaberis ejus. » Pilato quoque similiter dicebat: « Nullam haberes potestatem in me, nisi datum tibi fuisset desuper; » concedente Deo semper justum, ut hic quidem ex his quae passus est et sustinuit, probatus recipiatur; qui autem malignatus est, ex his quae egit, adjudicatus expellatur.

So, then, that their inner will and thought, brought out into the open, might show God to be without fault and not working evil — [God] Who makes hidden things manifest, but not one who works evil — when Cain would by no means be still, He said to him: "Towards you [shall be] its turning, and you shall rule over it" (Gen. 4:7). To Pilate likewise He said: "You would have no power over Me, unless it had been given you from above" (John 19:11); God always permitting what is just, so that the one, proved by what he suffered and endured, may be received, and the one who did evil, judged by what he did, may be cast out.

Igitur non sacrificia sanctificant hominem; non enim indiget sacrificio Deus, sed conscientia ejus qui offert, sanctificat sacrificium; pura exsistens, et praestat acceptare Deum quasi ab amico. « Peccator autem, » inquit, « qui occidit mihi vitulum, quasi occidat canem. »

Therefore it is not sacrifices that sanctify a man; for God does not need sacrifice; but the conscience of him who offers sanctifies the sacrifice, when it is pure, and causes God to accept it as from a friend. "But the sinner," he says, "who kills a calf for Me, is as if he killed a dog" (Isa. 66:3).

4. Quoniam igitur cum simplicitate Ecclesia offert, juste munus ejus purum sacrificium apud Deum deputatum est. Quemadmodum et Paulus Philippensibus ait: « Repletus sum acceptis ab Epaphrodito, quae a vobis missa sunt, odorem suavitatis, hostiam acceptabilem, placentem Deo. » Oportet enim nos oblationem Deo facere, et in omnibus gratos inveniri fabricatori Deo, in sententia pura et fide sine hypocrisi, in spe firma, in dilectione ferventi, primitias earum, quae sunt

4. Since, therefore, the Church offers with simplicity, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians: "I am filled, having received from Epaphroditus the things that were sent from you, an odour of sweetness, an acceptable sacrifice, pleasing to God" (Phil. 4:18). For we ought to make an oblation to God, and in all things to be found grateful to God the Maker, in pure purpose and faith without hypocrisy, in firm hope, in fervent love, the first-fruits of those which are

Editors' notes and page, col. 1026

Footnotes

(7) ‹› · call in col 1026

Et ad sanguinem justum. Clarom. et sanguine justo.

And for righteous blood. The Clermont manuscript has et sanguine justo.

(printed under page 521)

(8) ‹› · call in col 1026

Testamentum. Graece συνθήκην, pactum. Sed in editt., testamenta.

Testamentum. In Greek συνθήκην, "compact". But the printed editions have testamenta.

(printed under page 521)

(9) ‹› · call in col 1026

Quiesceret. Alii, acquiesceret.

Quiesceret ("he would rest"). Others have acquiesceret ("he would acquiesce").

(printed under page 521)

(10) ‹› · call in col 1026

Datum. Ita Feuard. in marg., Voss. et Grab. juxta evang. textum. Reliqui, data.

Datum ("given"). So Feuardent in the margin, Vossius and Grabe, following the Gospel text. The rest have data.

(printed under page 521)

(11) ‹Deo semper justum› · call in col 1026

Concedente Deo semper justum. Frustra pro semper Feuard. legendum vult super. Sensus est, Deum in hac vita potestati atque malitiae impiorum justum dimittere.

God always granting the just man. Feuardent needlessly wants super read for semper. The sense is that God in this life gives the just man over to the power and malice of the wicked.

(printed under page 521)

(12) ‹Peccator autem› · call in col 1026

Peccator autem. Male Feuard. ex vet. cod. posuit, peccatori, nam in Graeco Isaiae legitur, ὁ δὲ ἄνομος.

But the sinner. Feuardent wrongly set peccatori ("to the sinner") from an old manuscript, for the Greek of Isaiah reads ὁ δὲ ἄνομος ("but the lawless one").

(printed under page 521)

(13) ‹a vobis missa sunt› · call in col 1026

Quae a vobis missa sunt. Melius vertit Vulgatus interpres, quae misistis.

The things sent by you. The Vulgate translator renders it better, quae misistis ("what you sent").

Scripture references (superscript calls) · cols 1025-1026 ⁷⁸ Genes. iv, 7. ⁷⁹ Matth. XXIII, 27, 28. ⁸⁰ Ibid., 26. ⁸¹ Jerem. xxii, 17. ⁸² Isa. xxx, 1. ⁸³ Genes. iv, 7. ⁸⁴ Joan. XIX, 11. ⁸⁵ Isa. lxvi, 3. ⁸⁶ Philip. iv, 18.

78 Gen. 4:7. 79 Matt. 23:27-28. 80 Ibid., 23:26. 81 Jer. 22:17. 82 Isa. 30:1. 83 Gen. 4:7. 84 John 19:11. 85 Isa. 66:3. 86 Phil. 4:18.

(printed under page 521)

PG 7:1027

ejus, creaturarum offerentes. Et hanc oblationem Ecclesia sola puram offert fabricatori, offerens ei cum gratiarum actione ex creatura ejus. Judaei autem non offerunt: manus enim eorum sanguine plenae sunt: non enim receperunt Verbum, quod offertur Deo. Sed neque omnes haereticorum synagogae. Alii enim alterum praeter fabricatorem dicentes Patrem, ea quae secundum nos creata sunt, offerentes ei, cupidum alieni ostendunt eum, et aliena concupiscentem. Qui vero ex defectione, et ignorantia, et passione dicunt facta ea, quae sunt secundum nos, ignorantiae, passionis et defectionis fructus offerentes, peccant in Patrem suum, contumeliam facientes magis ei, quam gratias agentes. Quomodo autem constabit eis, eum panem in quo gratiae actae sint, corpus esse Domini sui, et calicem sanguinis ejus, si non ipsum fabricatoris mundi Filium dicant, id est Verbum ejus, per quod lignum fructificat, et defluunt fontes, et terra dat primum quidem fenum, post deinde spicam, deinde plenum triticum in spica?

His creatures, offering them. And this oblation the Church alone offers pure to the Maker, offering to Him with thanksgiving from His creation. But the Jews do not offer: for their hands are full of blood: for they did not receive the Word, which is offered to God. Nor yet do all the synagogues of the heretics. For some, calling another Father besides the Maker, and offering to him the things created in our order, show him to be covetous of what is another's, and desirous of things not his own. And those who say that the things of our order were made out of defect, and ignorance, and passion, offering the fruits of ignorance, passion and defect, sin against their Father, doing him insult rather than giving thanks. And how will it be certain to them that the bread over which thanks have been given is the body of their Lord, and the cup of His blood, if they do not say that He is the Son of the Maker of the world, that is, His Word, through Whom the tree bears fruit, and the fountains flow, and the earth gives first the blade, then afterwards the ear, then the full wheat in the ear?

5. Πῶς ... τὴν σάρκα

5. How ... the flesh

Editors' notes and page, col. 1027

Footnotes

[The foot images of this page show the notes only, with no author's text and no scripture-reference line. No call is visible, so the column is inferred from where each note stands at the foot. The Greek fragment (Πῶς τὴν σάρκα …) begins on this page; notes 19–24 belong to that Greek-and-Latin passage.] (printed under page 522)

(14) ‹› · call in col 1027

Puram. Sic editt. Eras., Gallas. et Feuard. cum mss. Clarom., Arund. et Merc. 2, melius quam vetus Feuard. cod., Voss. et editt., Oxon., pura. Oblatio enim pura idipsum est quod paulo ante, et initio capitis, sacrificium purum ab Ecclesia oblatum dixit.

Puram. So the editions of Erasmus, Gallasius and Feuardent, with the Clermont, Arundel and Mercerus 2 manuscripts, better than Feuardent's old manuscript, Vossius and the Oxford edition, which have pura. For the pure oblation is the very thing he called, a little before and at the start of the chapter, the pure sacrifice offered by the Church.

(printed under page 522)

(15) ‹› · call in col 1027

Verbum quod offertur Deo. Ita tres antiquiores ac melioris notae codd., vetus Feuard., Clarom. et Voss., nisi quod in priori et posteriori omissa sit vox Deo, quae non admodum necessaria est, cum satis subintelligatur. At editt. cum mss. Arund. et Merc. 2 habent : Verbum per quod offertur Deo; sed prior lectio cum Irenaei scopo aptius congruit. Probat siquidem, nec Judaeos, nec haereticos puram oblationem offerre. Priorum manus sanguine plenae sunt, nec Verbum receperunt, quod in sacrificio eucharistiae, cujus typus et umbra erant veteris legis sacrificia, Deo Patri vere offertur. Hinc sequitur repudiato divino Verbo incarnato, vera novae legis hostia ab Ecclesia oblata, nihil jam Judaeis esse residui, praeter vanam et impuram sacrificii umbram. Idem dicendum de haereticis, quibus constare non poterat panem eucharisticum esse corpus Domini sui, ac Verbi ipsius, nec proinde Verbum ipsum incarnatum offerri ab eis in sacrificio : cum Verbum mundi fabricatoris Filium esse nollent.

The Word who is offered to God. So the three older manuscripts of better standing, Feuardent's old one, the Clermont and the Vossius, except that in the first and the last the word Deo is omitted; it is not very necessary, since it is readily understood. But the printed editions, with the Arundel and Mercerus 2 manuscripts, have "the Word through whom it is offered to God"; the first reading, however, fits Irenaeus's aim better. For he is proving that neither the Jews nor the heretics offer a pure oblation. The hands of the former are full of blood, and they have not received the Word, who in the sacrifice of the Eucharist, of which the sacrifices of the old law were the type and shadow, is truly offered to God the Father. It follows that, having rejected the incarnate divine Word, the true victim of the new law offered by the Church, the Jews have nothing left but an empty and impure shadow of sacrifice. The same must be said of the heretics, who could not hold that the eucharistic bread is the body of their Lord and of the Word himself, nor consequently that the incarnate Word himself is offered by them in sacrifice, since they would not have the Word be the Son of the world's maker.

(printed under page 522)

(16) ‹› · call in col 1027

Ea quae secundum nos creata sunt. Alii, ideo quae secundum nos creaturae sunt.

The things created according to us. Others have ideo quae secundum nos creaturae sunt ("therefore the things that are creatures according to us").

(printed under page 522)

(17) ‹› · call in col 1027

Quomodo autem constabit eis, etc. De his ac sequentibus consule dissert. 3, art. 7, ubi vanas Grabii argutias, quibus apertissimae Irenaei de veritate eucharistiae ac transsubstantiatione sententiae fucos inducere nititur, dissolutas reperies. Nec legere pigeat quae de iis scripsit doctissimus quondam atque piissimus episcopus Roffensis Joannes Fischerus lib. iv De verit. euchar., cap. 21 et seqq., ubi totam Irenaei de eucharistia doctrinae seriem atque connexionem dilucide aperit, et egregie ab Oecolampadii tricis munit.

But how will it be established for them, etc. On this and what follows consult Dissertation 3, article 7, where you will find refuted the empty subtleties of Grabe, by which he tries to put a false gloss on Irenaeus's most plain teaching on the truth of the Eucharist and on transubstantiation. Nor let it be a burden to read what the most learned and most devout John Fisher, once Bishop of Rochester, wrote on these things in Book 4 of On the Truth of the Eucharist, chapter 21 and following, where he lays open clearly the whole sequence and connection of Irenaeus's teaching on the Eucharist and defends it admirably against the quibbles of Oecolampadius.

(printed under page 522)

(18) ‹› · call in col 1027

Et calicem sanguinis ejus. Supple, calicem esse, nisi sanguinem ejus legere malis.

And the cup of his blood. Supply "the cup is", unless you prefer to read sanguinem ejus ("is his blood").

(printed under page 522)

PG 7:1028

λέγουσιν εἰς φθορὰν χωρεῖν, καὶ μὴ μετέχειν τῆς ζωῆς, τὴν ἀπὸ τοῦ σώματος τοῦ Κυρίου, καὶ τοῦ αἵματος αὐτοῦ τρεφομένην; Ἢ τὴν γνώμην ἀλλαξάτωσαν, ἢ τὸ προσφέρειν τὰ εἰρημένα παραιτείσθωσαν. Ἡμῶν δὲ σύμφωνος ἡ γνώμη τῇ εὐχαριστίᾳ, καὶ ἡ εὐχαριστία...... βεβαιοῖ τὴν γνώμην.... Προσφέρομεν δὲ αὐτῷ τὰ ἴδια, ἐμμελῶς κοινωνίαν καὶ ἕνωσιν ἀπαγγέλλοντες, καὶ ὁμολογοῦντες σαρκὸς καὶ πνεύματος ἔγερσιν. Ὡς γὰρ ἀπὸ γῆς ἄρτος προσλαμβανόμενος τὴν ἔκκλησιν τοῦ Θεοῦ, οὐκέτι κοινὸς ἄρτος ἐστίν,

do they say goes into corruption and does not partake of life, [the flesh] which is nourished from the body of the Lord and from His blood? Either let them change their opinion, or let them decline to offer the things spoken of. But our opinion is in accord with the Eucharist, and the Eucharist ...... confirms the opinion .... And we offer to Him what is His own, fittingly proclaiming communion and union, and confessing the rising of flesh and spirit. For as bread from the earth, receiving the summons of God, is no longer common bread,

Editors' notes and page, col. 1028

Footnotes

(19) ‹› · call in col 1028

Πῶς τὴν σάρκα, etc. Graeca haec primus edidit Halloixius in Vita Irenaei, pag. 488, descripta e ms. cod. Claromontano Parallelorum Joannis Damasc., ubi citantur tanquam τοῦ ἁγίου Εἰρηναίου ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως.

"How [can they say that] the flesh", etc. Halloix first published this Greek in his Life of Irenaeus, page 488, copied from the Clermont manuscript of the Parallels of John Damascene, where it is cited as "of Saint Irenaeus, from the fourth [book] of the Refutation and Overthrow of Knowledge Falsely So Called".

(printed under page 522)

(20) ‹› · call in col 1028

In corruptionem. Talem videlicet, ut nunquam resurgat.

Into corruption. Such corruption, that is, that it never rises again.

(printed under page 522)

(21) ‹› · call in col 1028

Corpore. Praepositionem a huic voci praefixam delevi auctoritate Clarom.

Corpore. I have deleted the preposition a prefixed to this word, on the authority of the Clermont manuscript.

(printed under page 522)

(22) ‹› · call in col 1028

Καὶ ὁμολογοῦντες .... ἔγερσιν. Aut haec verba non reddit interpres, aut reddita scribae omiserunt. Suspecta Grabio videntur, mihi genuina. Perspicere nequit vir doctus, quomodo Irenaeus πνεύματος ἔγερσιν dicere potuerit. Sed eodem et jure et sensu dicere potuit Irenaeus πνεύματος ἔγερσιν, quo Tertull. lib. De resurr. carn., cap. 2, dixit resurrectionem animae, quatenus nimirum homine mortuo ipsa non perit, sed a corruptela servatur. Addit vir clariss. ista, κοινωνίαν καὶ ἕνωσιν ἀπαγγέλλοντες, perfectum sensum non fundere, nisi construantur cum sequentibus vocibus, σαρκὸς καὶ πνεύματος. Atqui tantum abest construantur cum his vocibus, ut potius ab iis divelli debeant, et referri ad praecedentia. Paulo ante dixit Irenaeus, haereticis constare non posse eucharistiam esse corpus et sanguinem Domini sui, quod ipsum esse mundi fabricatoris filium et Verbum negent, id est, quod veram ac substantivam unionem divini Verbi cum vera humana carne et natura negent. Tum alterum eorumdem haereticorum errorem, quo carnis resurrectionem impugnabant, perstringens, ait utrumque cum ea, quam de eucharistia profitebantur, fide pugnare: nostram autem consonantem esse sententiam eucharistiae, et eucharistiam rursus confirmare sententiam nostram : offerimus enim Deo τὰ ἴδια, quae sunt ejus, quae ab ipso creata et condita sunt, panem scilicet et vinum in verum corpus et sanguinem Domini nostri conversa, et Verbum Patris ab ipso genitum; ἐμμελῶς κοινωνίαν καὶ ἕνωσιν ἀπαγγέλλοντες, congruenter communionem et unionem praedicantes, Verbi nimirum cum corpore et sanguine Domini, quae in eucharistia offeruntur, καὶ ὁμολογοῦντες σαρκὸς καὶ πνεύματος ἔγερσιν, et confitentes carnis et spiritus resurrectionem. Hic certe Irenaei sensus est, idque fatebitur quisquis antecedentia cum consequentibus accurate conferre voluerit.

"And confessing … the rising." Either the translator does not render these words, or the scribes left them out once rendered. To Grabe they seem suspect; to me, genuine. That learned man cannot see how Irenaeus could have said "the rising of the spirit". But Irenaeus could say "the rising of the spirit" with the same right and in the same sense in which Tertullian, On the Resurrection of the Flesh, chapter 2, spoke of "the resurrection of the soul", inasmuch, that is, as when the man dies the soul itself does not perish but is kept from corruption. That most distinguished man adds that the words κοινωνίαν καὶ ἕνωσιν ἀπαγγέλλοντες ("proclaiming communion and union") yield no complete sense unless they are construed with the following words, σαρκὸς καὶ πνεύματος ("of flesh and spirit"). Yet so far are they from being construed with these words that they ought rather to be separated from them and referred to what precedes. A little before, Irenaeus said that the heretics could not hold that the Eucharist is the body and blood of their Lord, because they deny that he is the Son and Word of the world's maker, that is, because they deny the true and substantial union of the divine Word with true human flesh and nature. Then, touching on another error of the same heretics, by which they attacked the resurrection of the flesh, he says that both errors conflict with the faith they professed about the Eucharist; but that our teaching agrees with the Eucharist, and the Eucharist in turn confirms our teaching. For we offer to God τὰ ἴδια, the things that are his, which were created and made by him, namely bread and wine changed into the true body and blood of our Lord, and the Word begotten of the Father; ἐμμελῶς κοινωνίαν καὶ ἕνωσιν ἀπαγγέλλοντες, "fittingly proclaiming communion and union", that is, of the Word with the Lord's body and blood which are offered in the Eucharist; καὶ ὁμολογοῦντες σαρκὸς καὶ πνεύματος ἔγερσιν, "and confessing the resurrection of flesh and spirit". This is certainly Irenaeus's sense, and anyone willing to compare carefully what goes before with what follows will admit it.

(printed under page 522)

(23) ‹› · call in col 1028

Praedicantes. Addendum ex Graeco, et confitentes resurrectionem carnis et spiritus.

Praedicantes ("proclaiming"). From the Greek, add "and confessing the resurrection of flesh and spirit".

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(24) ‹› · call in col 1028

Τὴν ἔκκλησιν. Ἐπίκλησιν mallem.

Τὴν ἔκκλησιν. I would prefer ἐπίκλησιν ("invocation").

(printed under page 522)

PG 7:1029

ἀλλ' εὐχαριστία , ἐκ δύο πραγμάτων συνεστηκυῖα, ἐπιγείου τε καὶ οὐρανίου· οὕτω καὶ τὰ σώματα ἡμῶν μεταλαμβάνοντα τῆς εὐχαριστίας, μηκέτι εἶναι φθαρτὰ, τὴν ἐλπίδα τῆς εἰς αἰῶνας ἀναστάσεως ἔχοντα.

but the Eucharist, consisting of two realities, both an earthly and a heavenly; so also our bodies, partaking of the Eucharist, are no longer corruptible, having the hope of the resurrection unto eternity.

6. Offerimus enim ei, non quasi indigenti, sed gratias agentes dominationi ejus , et sanctificantes creaturam. Quemadmodum enim Deus non indiget eorum quae a nobis sunt, sic nos indigemus offerre aliquid Deo ; sicut Salomon ait : « Qui miseretur pauperi , fenerat Deo . » Qui enim nullius indigens est Deus, in se assumit bonas operationes nostras, ad hoc ut praestet nobis retributionem bonorum suorum, sicut Dominus noster ait : « Venite, benedicti Patris mei , percipite praeparatum vobis regnum. Esurivi enim, et dedistis mihi manducare; sitivi, et potastis me ; hospes fui, et collegistis me; nudus, et cooperuistis me; infirmus, et visitastis me ; in carcere, et venistis ad me . » Sicut igitur non his indigens, vult tamen a nobis propter nos fieri, ne simus infructuosi : ita id ipsum Verbum populo praeceptum faciendarum oblationum, quamvis non indigeret eis, ut discerent Deo servire ; sic et ideo nos quoque offerre vult munus ad altare frequenter sine intermissione. Est ergo altare in coelis (illuc enim preces nostrae, et oblationes diriguntur) , et templum, quemadmodum Joannes in Apocalypsi ait : « Et apertum est templum Dei ; » et tabernaculum : « Ecce enim , » inquit, « tabernaculum Dei, in quo habitabit cum hominibus . »

6. For we offer to Him, not as though He stood in need, but giving thanks to His dominion, and sanctifying the creation. For even as God does not stand in need of the things that are from us, so we stand in need of offering something to God; as Solomon says: "He who has pity on the poor lends at interest to God." For God, Who stands in need of nothing, takes unto Himself our good works, for this purpose, that He may grant us the recompense of His own good things, as our Lord says: "Come, ye blessed of My Father, inherit the kingdom prepared for you. For I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink; I was a stranger, and you took Me in; naked, and you clothed Me; sick, and you visited Me; in prison, and you came to Me." Just as, therefore, though not standing in need of these things, He nevertheless wills that they be done by us on our own account, lest we be unfruitful: so the very same Word gave to the people the precept of making oblations, although He did not stand in need of them, that they might learn to serve God; thus therefore He wills that we also should offer a gift at the altar frequently without intermission. There is therefore an altar in the heavens (for thither our prayers and oblations are directed), and a temple, even as John in the Apocalypse says: "And the temple of God was opened;" and a tabernacle: "For behold," he says, "the tabernacle of God, in which He will dwell with men."

CAPUT XIX.

Chapter XIX.

Terrena quidem coelestium typos esse posse : sed ipsa coelestia aliarum rerum supernarum et ignotarum typos, aut Deum nobis notum alterius ignoti typum sine insania dici non posse.

That earthly things indeed can be types of heavenly things: but that the heavenly things themselves cannot without madness be called types of other supernal and unknown things, nor the God known to us the type of another unknown God.

1. Munera autem, et oblationes, et sacrificia omnia,

1. Now all gifts, and oblations, and sacrifices

Editors' notes and page, col. 1029

Footnotes

(25) ‹› · call in col 1029

Resurrectionis. In saecula addit textus Graecus.

Resurrectionis ("of the resurrection"). The Greek text adds "unto the ages".

(printed under page 523)

(26) ‹› · call in col 1029

Dominationi. Ita vetus Feuard. cod., Clarom. et Grab., et sic etiam legebat Oecolampadius apud Joannem Fischerum lib. iv De verit. euchar., cap. 21. In caeteris donationi.

Dominationi ("to the lordship"). So Feuardent's old manuscript, the Clermont manuscript and Grabe; and so too Oecolampadius read, according to John Fisher, On the Truth of the Eucharist, Book 4, chapter 21. The rest have donationi ("to the gift").

(printed under page 523)

(27) ‹ut discerent› · call in col 1029

Discerent. Editt. disceret.

Discerent ("that they might learn"). The printed editions have disceret.

(printed under page 523)

(28) ‹sic et› · call in col 1029

Sic et. In Arund., Ottob., Merc. 2, et edit. Oxon., sicut et.

Sic et ("so also"). The Arundel, Ottoboni and Mercerus 2 manuscripts and the Oxford edition have sicut et ("just as also").

(printed under page 523)

(29) ‹et templum› · call in col 1029

Et templum. Sic omnes mss. Legendum monet Latinius, et est templum; an ex cod. Vat. an ex mera conjectura? non dicit. At in Eras., Gallas. et Feuard. male: et ad templum.

Et templum ("and a temple"). So all the manuscripts. Latini advises reading et est templum ("and there is a temple"); whether from a Vatican manuscript or from mere conjecture, he does not say. But Erasmus, Gallasius and Feuardent wrongly have et ad templum ("and to the temple").

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(30) ‹› · call in col 1029

In monte. Vocem Sinai additam a recentioribus, explicationis gratia, expunxi auctoritate Clarom. et Voss.

In monte ("on the mountain"). The word Sinai, added by later hands for the sake of explanation, I have struck out on the authority of the Clermont and Vossius manuscripts.

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(31) ‹› · call in col 1029

Assimilare spiritalium imaginem. In Eras., Gallas. et Feuard. corrupte : assimilari spiritalium imaginum.

Assimilare spiritalium imaginem ("to make a likeness of spiritual things"). Erasmus, Gallasius and Feuardent, corruptly: assimilari spiritalium imaginum.

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(32) ‹› · call in col 1029

Ipse sermo. Scriptura videlicet sacra, ad cujus diversa loca alludit in sequentibus.

Ipse sermo ("the word itself"). That is, sacred Scripture, to various passages of which he alludes in what follows.

(printed under page 523)

Page

running head: 1029 CONTRA HÆRESES L
marginal letters: A sed; B operationes; C nostrae,; D Cla-
old-edition numerals: 252 after ideo
other: ends mid-word om-; Latin only set where no Greek is printed; facing Latin left out where Greek is printed: communis panis est ... habentia.; editors' matter: Terrena quidem coelestium
other: the word omnia, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1030

PG 7:1030

in typo populus accepit, quemadmodum ostensum est Moysi in monte ab uno et eodem Deo, cujus et nunc in Ecclesia glorificatur nomen in omnibus gentibus. Sed terrena quidem, quae sunt erga nos disposita, congruit typos esse eorum quae sunt coelestia, ab eodem tamen Deo facta. Nec enim aliter poterat assimilare spiritalium imaginem. Quae autem supercoelestia, et spiritalia sunt, et quantum ad nos spectat, invisibilia et inenarrabilia, typos rursus alterorum coelestium dicere et alterius Pleromatis, et Deum alterius Patris imaginem esse ; et errantium est a veritate, et omnimodo stultorum et hebetum. Cogentur enim hi tales , quemadmodum saepenumero ostendimus , semper typos typorum, et imagines imaginum adinvenire, et nunquam figere animum suum in uno et vero Deo. Supra enim Deum factae sunt cogitationes ipsorum , supergressi cordibus suis ipsum magistrum, suspicione quidem superelati et supergressi, veritate autem declinantes a vero Deo.

the people received in a type, even as was shown to Moses on the mountain by one and the same God, Whose name is now also glorified in the Church among all nations. Now it is fitting that earthly things, which are arranged with respect to us, should be types of those things which are heavenly, yet made by the same God. For not otherwise could He liken the image of spiritual things. But to say that the things which are supercelestial and spiritual, and, so far as pertains to us, invisible and unspeakable, are in turn types of other heavenly things and of another Pleroma, and that God is the image of another Father, is the part both of those who wander from the truth, and of men altogether foolish and dull. For such persons will be compelled, even as we have oftentimes shown, always to invent types of types, and images of images, and never to fix their mind upon the one and true God. For their thoughts have been lifted up above God, having overstepped in their hearts the Master Himself, in imagination indeed exalted on high and having passed beyond, but in truth turning aside from the true God.

2. Ad quos juste quis dicat , quemadmodum ipse sermo suggerit : Quatenus super Deum extollitis cogitationes vestras, inconsiderate elati ? Audistis « mensos esse coelos in palma ; » dicite mihi mensuram. et enarrate multitudinem cubitorum innumerabilem : exponite mihi plenitudinem, latitudinem, et longitudinem, et altitudinem, circummensurationis initium et finem, quae non intelligit cor hominis; et non comprehendit ea. Vere enim magna sunt thesaurophylacia coelestia : immensurabilis est in corde Deus, et incomprehensibilis in animo, qui comprehendit terram pugillo. Quis respicit mensuram dexterae ejus ? Digitum quis cognoscit ; aut manum ejus quis intelligit, eam quae mensurat immensa , eam quae tendit mensura sua mensuram coelorum , et constringit pugillo terram cum abyssis, quae in se continet latitudinem, et longitudinem , et profundum deorsum , et altitudinem supernam universae conditionis, quae videtur, quae auditur et intelligitur, et quae invisibilis est ? Et propter hoc « super

2. To whom one may justly say, even as the Scripture itself suggests: How far do you lift up your thoughts above God, rashly puffed up? You have heard that "the heavens were measured in the palm of a hand;" tell me the measure, and declare the innumerable multitude of cubits: set forth to me the fullness, the breadth, and the length, and the height, the beginning and the end of the measurement, which the heart of man does not understand, neither does it comprehend them. For truly great are the heavenly treasuries: God is immeasurable in the heart, and incomprehensible in the mind, Who holds the earth in His fist. Who beholds the measure of His right hand? Who knows His finger; or who understands His hand, that hand which measures things immeasurable, which stretches out by its own measure the measure of the heavens, and grasps in its fist the earth with the abysses, which contains in itself the breadth, and the length, and the depth below, and the height above of the whole creation, that which is seen, that which is heard and understood, and that which is invisible? And on account of this, being God "above

Editors' notes and page, col. 1030

Footnotes

(33) ‹› · call in col 1030

Suggerit Al., suggeretur.

Suggerit ("suggests"). Others have suggeretur ("will be suggested").

(printed under page 523)

(34) ‹in palma› · call in col 1030

Palma. Editt. cum Merc. 2, palmo.

Palma. The printed editions, with the Mercerus 2 manuscript, have palmo.

(printed under page 523)

(35) ‹cubitorum› · call in col 1030

Cubitorum. Sic. Clarom. et omn. Anglic. In Erasm. et Gallas., coelorum. Feuard. vero utrumque retinuit.

Cubitorum ("of cubits"). So the Clermont and all the English manuscripts. Erasmus and Gallasius have coelorum ("of the heavens"). Feuardent kept both.

(printed under page 523)

(36) ‹non comprehendit› · call in col 1030

Intelligit ... comprehendit. Ita Feuard. in marg., Voss. et Clarom., nisi quod in hoc vitio... scribae legatur, intelligitur. In aliis, intelliget ... comprehendet. In Arund., adprehendet.

Intelligit … comprehendit ("understands … grasps"). So Feuardent in the margin and the Vossius and Clermont manuscripts, except that in the last, by a scribe's fault, intelligitur is read. Others have intelliget … comprehendet (future); the Arundel, adprehendet.

(printed under page 523)

(37) ‹quis respicit› · call in col 1030

Respicit. Ita Clarom. in Feuard. marg. et Voss., respiciet; in aliis, prospiciat.

Respicit ("looks upon"). So the Clermont manuscript; Feuardent's margin and Vossius have respiciet; others, prospiciat.

(printed under page 523)

(38) ‹digitum› · call in col 1030

Mensuram dexterae ejus? Digitum, etc. Sic vetus Feuard. cod., Clarom. et Voss. melius quam alii : mensuram et dexterae ejus digitum quis, etc. Nam mensuram ad dexteram esse referendam demonstrant quae paulo post subjiciuntur : Si autem plenitudinem et magnitudinem manus ejus non comprehendit homo, etc.

"The measure of his right hand? The finger", etc. So Feuardent's old manuscript and the Clermont and Vossius manuscripts, better than the others: "the measure, and who [knows] the finger of his right hand", etc. For what is added a little later shows that "measure" is to be referred to the right hand: "But if man does not grasp the fullness and greatness of his hand", etc.

(printed under page 523)

(39) ‹quis intelligit› · call in col 1030

Cognoscit ... intelligit. Alii, cognoscet ... intelliget.

Cognoscit … intelligit ("knows … understands"). Others have the future, cognoscet … intelliget.

Scripture references (superscript calls) · cols 1029-1030 ⁸⁷ Proverb. xix, 17. ⁸⁸ Matth. XXV, 34 seqq. ⁸⁹ Apoc. XI, 19. ⁹⁰ Apoc. XXI, 3. ⁹¹ Cap. XXXV. ⁹² Cap. XXXVI. ⁹³ Isa. xl, 12.

87 Prov. 19:17. 88 Matt. 25:34 ff. 89 Rev. 11:19. 90 Rev. 21:3. 91 [Older numbering:] Chapter XXXV. 92 [Older numbering:] Chapter XXXVI. 93 Isa. 40:12.

(printed under page 523)

Page

running head: A HÆRESES LIB. IV. 1030
marginal letters: A nia, in typo; B venire, et; C stia : immensurabilis; D (34) Palma.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word nia

PG 7:1031

omne initium, et potestatem , et dominationem, et omne nomen quod nominatur » omnium quae facta sunt et condita sunt, exsistens Deus. Ipse est qui coelos implet, et perspicit abyssos, qui est et cum unoquoque nostrum : « Deus, » enim inquit, « appropinquans ego sum, et non Deus de longinquo. Si absconditur homo in absconsis, et ego eum non videbo ? » Manus enim ejus apprehendit omnia : et ipsa est quae coelos quidem illuminat, illuminat etiam quae sub coelo sunt, et scrutatur renes et corda, et in absconsis inest et in secretis nostris, et in manifesto alit et conservat nos.

every principality, and power, and dominion, and every name that is named" of all things which have been made and created. He Himself it is Who fills the heavens, and looks into the abysses, Who is also with each one of us: "For I am a God drawing near," He says, "and not a God from afar. If a man be hidden in secret places, shall I also not see him?" For His hand lays hold of all things: and it is this which illuminates the heavens indeed, and illuminates also the things that are under heaven, and searches the reins and hearts, and is present in hidden places and in our secrets, and openly nourishes and preserves us.

3. Si autem plenitudinem et magnitudinem manus ejus non comprehendit homo, quemadmodum poterit quis intelligere aut cognoscere in corde tam magnum Deum ? Quem quasi jam mensi sint et perspexerint, et universum eum decurrerint, super eum esse aliud Pleroma Aeonum confingunt, et alterum Patrem ; ad coelestia quidem non suspicientes , vere autem in profundum Bythum dementiae descendentes : Patrem quidem dicentes suum finiri usque ad ea quae sunt extra Pleroma, Demiurgum vero rursum non attingere usque ad Pleroma : et sic neutrum eorum ponunt esse perfectum et comprehendentem omnia. Deerit enim illi quidem universa, quae est extra Pleroma, mundi fabricatio ; huic autem quae est intra Pleroma, fabricatio, et neuter eorum erit omnium Deus. Quoniam autem magnitudinem Dei ex his quae facta sunt , nemo enarrare potest, hoc omnibus manifestum est : et quoniam magnitudo ejus non deficit, sed omnia continet, et pervenit usque ad nos, et nobiscum est, omnis quicunque digne Deo sapit, confitebitur.

3. Now if man does not comprehend the fullness and greatness of His hand, how shall anyone be able to understand or know in his heart so great a God? Yet, as though they had already measured and surveyed Him, and had traversed the whole of Him, they feign that above Him there is another Pleroma of Aeons, and another Father; not looking up indeed to heavenly things, but truly descending into a deep Bythus of madness: saying that their Father indeed is bounded as far as the things that are outside the Pleroma, while the Demiurge on the other hand does not reach as far as the Pleroma: and thus they make neither of them to be perfect and comprehending all things. For to the former there will be lacking the whole framing of the world which is outside the Pleroma; and to the latter, the framing which is within the Pleroma, and neither of them will be the God of all. Now that no one can declare the greatness of God from the things that have been made, this is manifest to all: and that His greatness does not fall short, but contains all things, and reaches even unto us, and is with us, everyone whosoever thinks worthily of God will confess.

CAPUT XX.

Chapter XX.

Unum Deum per Verbum et Spiritum sanctum omnia quae in mundo sunt condidisse : atque invisibilem licet in hac vita, et incomprehensibilem , non ta-

That one God through the Word and the Holy Spirit created all things that are in the world: and though invisible in this life, and incomprehensible, yet not

Editors' notes and page, col. 1031

Footnotes

(40) ‹› · call in col 1031

Omne initium. Πᾶσαν ἀρχήν hic vertere debuisset interpres, omnem principatum.

Omne initium ("every beginning"). The translator ought to have rendered πᾶσαν ἀρχήν here as omnem principatum ("every principality").

(printed under page 524)

(41) ‹› · call in col 1031

Profundum. Haec vox glossema sapit.

Profundum ("the deep"). This word smacks of a gloss.

(printed under page 524)

(42) ‹mundi fabricatio› · call in col 1031

Mundi fabricatio. Mundi deest in Eras., Gallas., Arundel. et Merc. 2.

Mundi fabricatio ("the making of the world"). Mundi is missing in Erasmus, Gallasius, and the Arundel and Mercerus 2 manuscripts.

(printed under page 524)

(43) ‹fabricatio› · call in col 1031

Fabricatio mundi. Mundi huic voci iterum praemissum in omnibus editt. delevi auctoritate mox citat. codd. Neque enim mundi fabricationem intra Pleroma esse dicebant Valentiniani.

Fabricatio mundi. Mundi, set again before this word in all the printed editions, I have deleted on the authority of the manuscripts just cited. For the Valentinians did not say that the making of the world was within the Pleroma.

(printed under page 524)

(44) ‹omnia continet› · call in col 1031

Omnia continet. Clarom., omnia implet.

Omnia continet ("contains all things"). The Clermont manuscript has omnia implet ("fills all things").

(printed under page 524)

(45) ‹› · call in col 1031

Elegit. Ita Feuard in marg., Clarom. et Voss. melius quam caeteri omnes, fecit. Eos enim refellit Irenaeus, qui aiebant Demiurgum rerum condendarum typos, imagines ac modum desuper accepisse, nec proinde quod creandum vellet, a se elegisse, neque sponte et libere, ut mox subdit, sed ab alio motum.

Elegit ("chose"). So Feuardent in the margin and the Clermont and Vossius manuscripts, better than all the others, who have fecit ("made"). For Irenaeus is refuting those who said that the Demiurge received from above the types, images and pattern of the things to be founded, and so did not choose of himself what he would create, nor act freely and of his own accord, as he adds shortly, but was moved by another.

(printed under page 524)

(46) ‹› · call in col 1031

Adornavit. In Merc. 1, ordinavit.

Adornavit ("adorned"). The Mercerus 1 manuscript has ordinavit ("ordered").

(printed under page 524)

(47) ‹› · call in col 1031

In omnibus autem. Et nos addunt editt. cum Arund. et Merc. 2. Melius omittunt Clarom. et Voss.; hic enim principium statuit auctor, ex quo periodo sequenti concludit et nos factos esse.

In omnibus autem ("but in all things"). The printed editions, with the Arundel and Mercerus 2 manuscripts, add et nos ("and us"). The Clermont and Vossius manuscripts better omit it; for here the author lays down a principle from which, in the next sentence, he concludes that we too were made.

(printed under page 524)

(48) ‹› · call in col 1031

Hominem. Ad imaginem addidit Feuard. repugnantibus nedum Eras., Gallas., Clarom., Arund. et Merc. 2, sed et ipso sacro textus.

Hominem ("man"). Feuardent added ad imaginem ("after the image"), against not only Erasmus, Gallasius, and the Clermont, Arundel and Mercerus 2 manuscripts, but the sacred text itself.

(printed under page 524)

Page

running head: 1031 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A dominatio-; B mensi sint; C sed omnia; D iterum
old-edition numerals: 253 before CAPUT XX.
other: Latin only, no Greek printed; ends mid-word ta-; editors' matter: Unum Deum per Verbum

PG 7:1032

1. Igitur secundum magnitudinem non est cognoscere Deum; impossibile est enim mensurari Patrem: secundum autem dilectionem ejus (haec est enim quae nos per Verbum ejus perducit ad Deum) obedientes ei, semper discimus quoniam est tantus Deus, et ipse est qui per semetipsum constituit, et elegit, et adornavit, et continet omnia: in omnibus autem et hunc mundum, qui est secundum nos. Et nos igitur cum his, quae continentur ab eo, facti sumus.

1. Therefore according to His greatness it is not possible to know God; for it is impossible that the Father be measured. But according to His love (for this is what leads us through His Word to God), obeying Him, we learn always that God is so great, and that it is He Who by Himself established, and chose, and adorned, and holds together all things; and among all things also this world which is about us. We too, therefore, were made together with the things which are held together by Him.

Et hic est de quo Scriptura ait: « Et plasmavit Deus hominem, limum terrae accipiens, et insufflavit in faciem ejus flatum vitae. » Non ergo angeli fecerunt nos, nec nos plasmaverunt, nec angeli potuerunt imaginem facere Dei; nec alius quis, praeter Verbum Domini, nec Virtus longe absistens a Patre universorum. Nec enim indigebat horum Deus, ad faciendum quae ipse apud se praedefinierat fieri, quasi ipse suas non haberet manus. Adest enim ei semper Verbum et Sapientia, Filius et Spiritus, per quos, et in quibus omnia libere et sponte fecit, ad quos et loquitur, dicens: « Faciamus hominem ad imaginem et similitudinem nostram; » ipse a semetipso substantiam creaturarum, et exemplum factorum et figuram in mundo ornamentorum accipiens.

And this is He of Whom the Scripture says: "And God fashioned man, taking clay of the earth, and breathed into his face the breath of life" (Gen. 2:7). It was not angels, therefore, who made us, nor did they fashion us; nor could angels make the image of God; nor anyone else besides the Word of the Lord, nor any Power standing far off from the Father of all things. For God did not need these in order to make the things which He had Himself determined beforehand with Himself should be made, as though He did not have His own hands. For there is always present with Him the Word and Wisdom, the Son and the Spirit, through Whom and in Whom He made all things freely and of His own accord; to Whom also He speaks, saying: "Let Us make man after Our image and likeness" (Gen. 1:26); He Himself taking from Himself the substance of the creatures, and the pattern of the things made, and the form of the adornments in the world.

2. Καλῶς οὖν εἶπεν ἡ Γραφὴ, ἡ λέγουσα· « Πρῶτον πάντων πίστευσον, ὅτι εἷς ἐστιν ὁ Θεός, ὁ τὰ πάντα κτίσας, καὶ καταρτίσας, καὶ ποιήσας ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι τὰ πάντα.

2. Well, then, did the Scripture speak, which says: "First of all believe that God is one, Who created all things, and fitted them together, and made all things out of what was not into being.

Editors' notes and page, col. 1032

Footnotes

(49) ‹› · call in col 1032

Potuerunt. Feuard. in marg. et Voss., potuerant.

Potuerunt ("they could"). Feuardent in the margin and Vossius have potuerant ("they had been able").

(printed under page 524)

(50) ‹› · call in col 1032

Quasi ipse suas non haberet manus. Hic ut et lib. v, cap. 1 et 28, Filium et Spiritum sanctum Dei manus dicit; quia, ut mox explicat, per eos, et in iis omnia libere et sponte fecit.

As though he had no hands of his own. Here, as also in Book 5, chapters 1 and 28, he calls the Son and the Holy Spirit God's hands, because, as he soon explains, through them and in them he made all things freely and of his own accord.

(printed under page 524)

(51) ‹Spiritus› · call in col 1032

Verbum et Sapientia, Filius et Spiritus. Notasse forsan non abs re erit, ut Filio Verbi, sic et Spiritui sancto, Sapientiae nomen ab Irenaeo tribui; quo nomine eumdem Spiritum sanctum designat Theophilus Antioch. lib. i Ad Autolyc., p. 21, et lib. ii, p. 114 edit. Oxon.

The Word and Wisdom, the Son and the Spirit. It will perhaps not be beside the point to note that, as Irenaeus gives the Son the name of Word, so he gives the Holy Spirit the name of Wisdom; by this name Theophilus of Antioch also designates the Holy Spirit, To Autolycus, Book 1, p. 21, and Book 2, p. 114 of the Oxford edition.

(printed under page 524)

(52) ‹Καλῶς οὖν εἶπεν› · call in col 1032 (Greek; the facing Latin carries its own call (53))

Καλῶς οὖν εἶπεν. Graeca haec ex Eusebii lib. v, cap. 8, petita sunt, exceptis ultimis verbis, καὶ ποιήσας, etc., quae adjecit Grab. ex Athanasii libro De decretis Nicaenae synodi paulo post medium. Eadem, dempta ultima voce, τὰ πάντα, descripsit idem Athanas. lib. De incarnat. Verbi, paulo post init. et in epist. ad episcopos Africae. ante medium.

"Well then did [the Scripture] say." This Greek is taken from Eusebius, Book 5, chapter 8, except the last words, καὶ ποιήσας, etc., which Grabe added from Athanasius's book On the Decrees of the Council of Nicaea, a little after the middle. The same Athanasius copied the same words, leaving out the last word τὰ πάντα, in his book On the Incarnation of the Word, a little after the beginning, and in his letter to the bishops of Africa, before the middle.

(printed under page 524)

(53) ‹pronuntiavit Scriptura› · call in col 1032

Scriptura. Hermae Pastorem intelligit, ex cujus lib. ii, mand. 1, verba hic citata desumpta sunt. Quod vero librum hunc velut canonicum al- (continues)

Scriptura ("the Scripture"). He means the Shepherd of Hermas, from whose Book 2, Mandate 1, the words cited here are taken. But that [he cites] this book as canonical … (continues)

Scripture references (superscript calls) · cols 1031-1032 ⁹⁴ Ephes. I, 21. ⁹⁵ Jerem. xxiii, 23. ⁹⁶ Cap. XXXVII. ⁹⁷ Gen. II, 7. ⁹⁸ Gen. I, 26.

94 Eph. 1:21. 95 Jer. 23:23. 96 [Older numbering:] Chapter XXXVII. 97 Gen. 2:7. 98 Gen. 1:26.

(printed under page 524)

PG 7:1033

omnium capax, et qui a nemine capiatur. » Bene autem et in prophetis Malachias ait: « Nonne unus Deus qui constituit nos? Nonne Pater unus est omnium nostrum. » Consequenter autem et Apostolus ait: « Unus Deus, » inquit, « Pater, qui super omnes, et in omnibus nobis. »

containing all things, and Who is contained by none". And well also does Malachi say among the prophets: "Is not one God He Who established us? Is not one Father of us all?" (Mal. 2:10). And in agreement the Apostle also says: "One God," he says, "the Father, Who is above all, and in us all" (Eph. 4:6).

Similiter autem Dominus: « Omnia mihi, » inquit, « tradita sunt a Patre meo; » manifeste ab eo qui omnia fecit (non enim aliena, sed sua tradidit ei. In omnibus autem nihil subtractum est: et propter hoc idem est judex viventium et mortuorum, « habens clavem David: aperiet, et nemo claudet: claudet, et nemo aperiet. » Nemo enim alius poterat, nec in coelo, nec in terra, nec subtus terram aperire paternum librum, nec videre eum, nisi Agnus qui occisus est, et sanguine suo redemit nos);

And likewise the Lord: "All things," He says, "have been delivered to Me by My Father" (Matt. 11:27); plainly by Him Who made all things (for He delivered to Him not things belonging to another, but His own. And in "all things" nothing has been kept back: and for this reason the same one is judge of the living and the dead, "having the key of David: He shall open, and no one shall shut; He shall shut, and no one shall open" (Rev. 3:7). For no one else was able, neither in heaven, nor on earth, nor under the earth, to open the Father's book, nor to look upon it, except the Lamb Who was slain, and redeemed us by His own blood);

ab eodem, qui omnia verbo fecit, et sapientia adornavit, accipiens omnium potestatem, quando Verbum caro factum est, ut quemadmodum in coelis principatum habuit Verbum Dei, sic et in terra haberet principatum, quoniam homo justus, « qui peccatum non fecit, nec inventus est dolus in ore ejus; » principatum autem habeat eorum quae sunt sub terra, ipse primogenitus mortuorum factus: et ut viderent omnia, quemadmodum praediximus, suum regem; et ut in carne Domini nostri occurrat paterna lux, et a carne ejus rutila veniat in nos, et sic homo deveniat in incorruptelam, circumdatus paterno lumine.

receiving from the same [God], Who made all things by His Word and adorned them by His Wisdom, power over all things, when the Word was made flesh; so that, as the Word of God had the primacy in the heavens, so He might have the primacy also on earth, since He is a just man, "Who did no sin, nor was deceit found in His mouth" (1 Pet. 2:22); and that He might have the primacy over the things that are under the earth, being Himself made the first-born of the dead; and that all things, as we said before, might see their king; and that the light of the Father might meet us in the flesh of our Lord, and come to us glowing from His flesh, and so man might come to incorruption, encompassed by the light of the Father.

3. Et quoniam Verbum, id est Filius, semper cum Patre erat, per multa demonstravimus. Quoniam autem et sapientia, quae est Spiritus, erat apud eum ante omnem constitutionem, per Salomonem ait: « Deus sapientia fundavit terram, paravit autem coelum prudentia. Sensu ejus abyssi eruperunt, nubes autem manaverunt ros. »

3. And that the Word, that is, the Son, was always with the Father, we have shown by many [proofs]. And that Wisdom also, which is the Spirit, was with Him before all establishing, He says through Solomon: "God by wisdom founded the earth, and by prudence prepared the heaven. By His understanding the depths broke forth, and the clouds dropped dew" (Prov. 3:19, 20).

Et rursus: « Dominus creavit me principium viarum suarum in opera sua, ante saecula fundavit me, in initio antequam terram faceret, priusquam abyssos constitueret, et priusquam procederent fontes aquarum, antequam montes confirmarentur: ante omnes autem colles genuit me. » Et

And again: "The Lord created Me the beginning of His ways for His works; before the ages He founded Me, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters came forth, before the mountains were made firm; and before all the hills He begot Me" (Prov. 8:22 ff.). And

Editors' notes and page, col. 1033

Footnotes

(54) ‹nemo aperiet› · call in col 1033

Aperiet... et claudet : claudet... aperiet. Clarom., aperiet et claudet : claudit... aperiet, cum quo quoad priorem partem consentit Feuard. in marg. At in Voss. ubique in futuro, aperiet ... claudet. Consonat quoad aperiet, Merc. 1. In editt. ubique praesens tempus.

"He will open … and shut: he will shut … open." The Clermont manuscript has aperiet et claudet : claudit … aperiet, with which Feuardent's margin agrees for the first part. But Vossius has the future throughout, aperiet … claudet. Mercerus 1 agrees as to aperiet. The printed editions have the present tense throughout.

(printed under page 525)

(55) ‹in carne› · call in col 1033

Carne. Editt. cum Arund. et Merc. 2, carnem.

Carne. The printed editions, with the Arundel and Mercerus 2 manuscripts, have carnem.

(printed under page 525)

(56) ‹Domini nostri› · call in col 1033

Nostri. Hanc vocem addidi ex Clarom.

Nostri ("our"). I have added this word from the Clermont manuscript.

(printed under page 525)

(57) ‹apud eum› · call in col 1033

Eum. Scilicet Patrem. Sic mss. omnes. In editt. Deum.

Eum ("him"), that is, the Father. So all the manuscripts. The printed editions have Deum ("God").

(printed under page 525)

(58) ‹ante saecula› · call in col 1033

Saecula. Al. saeculum.

Saecula ("the ages"). Others have saeculum ("the age").

(printed under page 525)

(59) ‹abyssos constitueret› · call in col 1033

In initio antequam terram faceret, priusquam abyssos constitueret. Hic non consentiunt secum invicem Irenaei codd. In editt. omnibus, ut et in mss. Arund. et Merc. 2 leguntur duntaxat : in initio antequam terram faceret; omissis, priusquam abyssos constitueret. In Clarom. e contrario, ut et in Voss., haec habentur solum. At utrumque comma retinendum esse demonstrat sacer textus.

"In the beginning, before he made the earth, before he established the deeps." Here the manuscripts of Irenaeus disagree among themselves. All the printed editions, as also the Arundel and Mercerus 2 manuscripts, read only "in the beginning, before he made the earth", omitting "before he established the deeps". In the Clermont manuscript, on the contrary, as also in the Vossius, only the latter words are found. But the sacred text shows that both clauses are to be kept.

(printed under page 525)

PG 7:1034

iterum: « Cum pararet coelum, eram cum illo, et cum firmos faceret fontes abyssi, quando fortia faciebat fundamenta terrae, eram apud eum aptans. Ego eram cui adgaudebat, quotidie autem laetabar ante faciem ejus in omni tempore, cum laetaretur orbe perfecto, et jocundabatur in filiis hominum. »

again: "When He was preparing the heaven, I was with Him; and when He was making firm the fountains of the deep, when He was making strong the foundations of the earth, I was with Him setting [things] in order. I was the one in Whom He rejoiced, and daily I was glad before His face at every time, when He was glad at the world made complete, and was delighted in the sons of men" (ibid. 27 ff.).

4. Unus igitur Deus, qui verbo et sapientia fecit et aptavit omnia: hic est autem Demiurgus, qui et mundum hunc attribuit humano generi, qui secundum magnitudinem quidem ignotus est omnibus his, qui ab eo facti sunt (nemo enim investigavit altitudinem ejus, nec veterum, qui quieverunt, nec eorum qui nunc sunt); secundum autem dilectionem cognoscitur semper per eum, per quem constituit omnia.

4. There is therefore one God, Who by His Word and Wisdom made and fitted together all things: and He is the Creator, Who also assigned this world to the human race; Who according to His greatness is indeed unknown to all those who were made by Him (for no one has searched out His height, neither of the ancients, who have gone to their rest, nor of those who now are); but according to His love He is known always through Him through Whom He established all things.

Est autem hic Verbum ejus, Dominus noster Jesus Christus, qui novissimis temporibus homo in hominibus factus est, ut finem conjungeret principio, id est hominem Deo. Et propterea prophetae ab eodem Verbo propheticum accipientes charisma, praedicaverunt ejus secundum carnem adventum, per quem commistio et communio Dei et hominis secundum placitum Patris facta est, ab initio praenuntiante Verbo Dei, quoniam videbitur Deus ab hominibus, et conversabitur cum eis super terram, et colloqueretur, et adfuturus esset suo plasmati, salvans illud, et perceptibilis ab eo, et liberans nos de manibus omnium odientium nos, hoc est, ab universo transgressionis spiritu: et faciens nos servire sibi in sanctitate et justitia omnes dies nostros, uti complexus homo Spiritum Dei, in gloriam cedat Patris.

And this is His Word, our Lord Jesus Christ, Who in the last times was made man among men, that He might join the end to the beginning, that is, man to God. And for this reason the prophets, receiving the prophetic gift from the same Word, proclaimed His coming according to the flesh, through which the mingling and communion of God and man was brought about according to the good pleasure of the Father; the Word of God announcing beforehand from the beginning that God would be seen by men, and would converse with them upon the earth, and would speak with them, and would be present to His own handiwork, saving it, and [becoming] perceptible by it, and freeing us from the hands of all who hate us, that is, from every spirit of transgression; and making us serve Him in holiness and righteousness all our days, so that man, having embraced the Spirit of God, might pass into the glory of the Father.

5. Haec prophetice significabant prophetae, sed non quemadmodum quidam dicunt, invisibili Patre omnium exsistente, alterum esse eum, qui a prophetis videretur; qui in totum, quid sit prophetia, nesciunt. Nam prophetia est praedicatio futurorum, id est eorum quae post erunt, praesignificatio. Praesignificabant igitur prophetae quoniam videbitur Deus ab hominibus; quemadmodum et Dominus ait: « Beati mundo corde, quoniam

5. These things the prophets signified prophetically; but not, as certain men say, that, the Father of all being invisible, he who was seen by the prophets was another — [men] who do not know at all what prophecy is. For prophecy is a foretelling of things to come, that is, a signifying beforehand of those things which will be afterwards. The prophets therefore signified beforehand that God would be seen by men; as the Lord also says: "Blessed are the clean of heart, for

Editors' notes and page, col. 1034

Footnotes

(60) ‹› · call in col 1034

Laetabar. Sic mss. In editt., delectabar.

Laetabar ("I rejoiced"). So the manuscripts. The printed editions have delectabar ("I delighted").

(printed under page 525)

(61) ‹› · call in col 1034

Jocundabatur. Editt. cum Arundel. et Merc. 2, jocundaretur.

Jocundabatur. The printed editions, with the Arundel and Mercerus 2 manuscripts, have jocundaretur.

(printed under page 525)

(62) ‹› · call in col 1034

Nec veterum qui quieverunt. In vet. Feuard. cod. duae priores voces omittuntur : in Voss. et Clarom. sola vox veterum; at in hoc, pro quieverunt, legitur qui erunt. Utrumque retinere cum Feuard. placuit.

"Nor of the ancients who have rested." In Feuardent's old manuscript the first two words are omitted; in the Vossius and Clermont, only the word veterum; but in the latter, for quieverunt, qui erunt ("who will be") is read. I have chosen to keep both, with Feuardent.

(printed under page 525)

(63) ‹a prophetis videretur› · call in col 1034

Videretur. Hoc autem dicunt, additum in editt. et cod. Arund. ac Merc. 2, omisi cum Clarom. et Voss., id enim majoris claritatis gratia, sed abs re additum videtur.

Videretur ("was seen"). "But this they say", added in the printed editions and the Arundel and Mercerus 2 manuscripts, I have omitted with the Clermont and Vossius; for it seems to have been added for greater clarity, but to no purpose.

(printed under page 525)

(64) ‹praesignificabant igitur› · call in col 1034

Igitur. Al., enim.

Igitur ("therefore"). Others have enim ("for").

Scripture references (superscript calls) · cols 1033-1034 ⁹⁹ Malach. II, 10. ¹ Ephes. IV, 6. ² Matth. XI, 27. ³ Apoc. III, 7. ⁴ I Petr. II, 22. ⁵ Prov. III, 19, 20. ⁶ Prov. VIII, 22 et seqq. ⁷ Ibid., 27 et seqq.

99 Mal. 2:10. 1 Eph. 4:6. 2 Matt. 11:27. 3 Rev. 3:7. 4 1 Pet. 2:22. 5 Prov. 3:19-20. 6 Prov. 8:22 ff. 7 Ibid., 8:27 ff.

(printed under page 525)

PG 7:1035

ipsi Deum videbunt. » Sed secundum magnitudinem quidem ejus, et mirabilem gloriam, « nemo videbit Deum, et vivet; » incapabilis enim Pater: secundum autem dilectionem et humanitatem, et quod omnia possit, etiam hoc concedit iis qui se diligunt, id est videre Deum, quod et prophetabant prophetae. Quoniam « quae impossibilia apud homines, possibilia apud Deum. »

they shall see God" (Matt. 5:8). But according to His greatness indeed, and His wonderful glory, "no one shall see God and live" (Exod. 33:20); for the Father is uncontainable. But according to His love and kindness towards men, and because He can do all things, He grants even this to those who love Him, that is, to see God — which the prophets also prophesied. For "the things that are impossible with men are possible with God" (Luke 18:27).

Homo etenim a se non videt Deum. Ille autem volens videtur hominibus, quibus vult, et quando vult, et quemadmodum vult. Potens est enim in omnibus Deus: visus quidem tunc per Spiritum prophetiae, visus autem et per Filium adoptive, videbitur autem et in regno coelorum paternaliter; Spiritu quidem praeparante hominem in Filio Dei, Filio autem adducente ad Patrem, Patre autem incorruptelam donante in aeternam vitam, quae unicuique evenit ex eo quod videat Deum.

For man of himself does not see God. But He, willing it, is seen by men — by whom He wills, and when He wills, and as He wills. For God is powerful in all things: seen indeed at that time through the Spirit of prophecy, and seen also through the Son by adoption, He will be seen also in the kingdom of heaven as Father; the Spirit preparing man in the Son of God, and the Son leading him to the Father, and the Father bestowing incorruption unto eternal life, which comes to each one from this, that he sees God.

Ὥσπερ οἱ βλέποντες τὸ φῶς, ἐντός εἰσι τοῦ φωτός, καὶ τῆς λαμπρότητος αὐτοῦ μετέχουσιν· οὕτως οἱ βλέποντες τὸν Θεὸν, ἐντός εἰσι τοῦ Θεοῦ, μετέχοντες αὐτοῦ τῆς λαμπρότητος......... ζωῆς οὖν μεθέξουσιν οἱ ὁρῶντες Θεόν. Καὶ διὰ τοῦτο ὁ ἀχώρητος, καὶ ἀκατάληπτος, καὶ ἀόρατος, ὁρώμενον ἑαυτόν, καὶ καταλαμβανόμενον, καὶ χωρούμενον τοῖς πιστοῖς παρέσχεν· ἵνα ζωοποιήσῃ τοὺς χωροῦντας, καὶ βλέποντας αὐτὸν, διὰ πίστεως. Ὡς γὰρ τὸ μέγεθος αὐτοῦ ἀνεξιχνίαστον, οὕτω καὶ ἡ ἀγαθότης αὐτοῦ ἀνεξήγητος, δι' ἧς βλεπόμενος

As those who see the light are within the light and partake of its brightness, so those who see God are within God, partaking of His brightness ......... Of life, then, those who see God shall partake. And for this reason He Who cannot be contained, and cannot be grasped, and is invisible, offered Himself to the faithful as seen, and grasped, and contained, that He might give life to those who contain and see Him through faith. For as His greatness is past tracing out, so also His goodness is past telling, through which, being seen,

Editors' notes and page, col. 1035

Footnotes

[Col 1035 sets a Greek fragment beside its Latin. Calls for 65–67 and 73–77 are not visible in the foot images; their columns are inferred from where each note stands at the foot (73–77 marked "inferred").] (printed under page 526)

(65) ‹› · call in col 1035

Videt ... videtur. Feuard. in marg., Clarom. et Voss., videbit ... videbitur : sed minus recte, ut sequentia demonstrant.

Videt … videtur ("sees … is seen"). Feuardent in the margin and the Clermont and Vossius manuscripts have the future, videbit … videbitur; but less correctly, as what follows shows.

(printed under page 526)

(66) ‹› · call in col 1035

Prophetiae. Arund. et edit. Oxon., prophetice.

Prophetiae ("of prophecy"). The Arundel manuscript and the Oxford edition have prophetice ("prophetically").

(printed under page 526)

(67) ‹› · call in col 1035

In Filio. Sic recte Clarom., Voss. et vetus Feuard. cod.; caeteri male, in Filium. Sensus enim est, hominem in Filio Dei carne induto, quem oculis videre licuit, seu per visionem Filii incarnati praeparari ad videndum ipsum Patrem intuitive, ut loquuntur, in regno coelorum.

In Filio ("in the Son"). So rightly the Clermont and Vossius manuscripts and Feuardent's old one; the rest wrongly have in Filium. For the sense is that man, in the Son of God clothed with flesh, whom it was possible to see with the eyes, that is, through the vision of the incarnate Son, is prepared to see the Father himself "intuitively", as they say, in the kingdom of heaven.

(printed under page 526)

(68) ‹οὕτως οἱ βλέποντες› · call in col 1035 (Greek)

Ὥσπερ οἱ βλέποντες. Haec ex Damasceni Parallelis litt. π, tit. 25, eruta vulgavit Halloixius in Vita Irenaei, pag. 501. Priorem partem allegavit quoque Antonius Melissa serm. 1, qui est de fide.

"As those who see." Halloix published these words, drawn out of Damascene's Parallels, letter π, title 25, in his Life of Irenaeus, page 501. Antonius Melissa also quoted the first part, Sermon 1, which is on faith.

(printed under page 526)

(69) ‹vivificat autem eos› · call in col 1035

Vivificat autem eos... Deum. Haec desiderantur in Clarom. et Voss.

"But [the glory] gives them life … God." These words are wanting in the Clermont and Vossius manuscripts.

(printed under page 526)

(70) ‹et invisibilis› · call in col 1035

Et invisibilis. Haec addidi ex textu Graeco : addenda enim esse demonstrat vox visibilem, quae his ex adverso respondet, sicuti comprehensibilem, τῷ incomprehensibilis.

Et invisibilis ("and invisible"). I have added this from the Greek text; for the word visibilem ("visible"), which answers to it as its opposite, shows that it must be added, just as comprehensibilem answers to incomprehensibilis.

(printed under page 526)

(71) ‹hominibus› · call in col 1035

Hominibus. Graeca sonant, fidelibus.

Hominibus ("to men"). The Greek reads "to the faithful".

(printed under page 526)

(72) ‹videntes se› · call in col 1035

Videntes se. Per fidem additum in Graeco.

Videntes se ("those who see him"). The Greek adds "through faith".

(printed under page 526)

PG 7:1036

ἐνδίδωσι ..... τοῖς ὁρῶσιν αὐτόν. Ἐπεὶ ζῆσαι ἄνευ ζωῆς οὐχ οἷόν τε ἦν· ἡ δὲ ὕπαρξις τῆς ζωῆς ἐκ τῆς τοῦ Θεοῦ περιγίνεται μετοχῆς· μετοχὴ δὲ Θεοῦ ἐστι τὸ γινώσκειν Θεὸν, καὶ ἀπολαύειν τῆς χρηστότητος αὐτοῦ.

He bestows ..... on those who see Him. For to live without life was not possible; and the subsistence of life comes from participation in God; and participation in God is to know God, and to enjoy His kindness.

6. Homines igitur videbunt Deum, ut vivant, per visionem immortales facti, et pertingentes usque in Deum. Quod, sicut praedixi, per prophetas figuraliter manifestabatur, quoniam videbitur Deus ab hominibus, qui portant Spiritum ejus, et semper adventum ejus sustinent. Quemadmodum et in Deuteronomio Moyses ait: « In die ista videbimus, quoniam loquetur Deus ad hominem, et vivet. »

6. Men therefore shall see God, that they may live, being made immortal through the vision, and reaching even unto God. This, as I said before, was made known figuratively through the prophets: that God would be seen by men who bear His Spirit and ever await His coming. As Moses also says in Deuteronomy: "In that day we shall see, for God will speak to man, and he shall live" (Deut. 5:24).

Quidam enim eorum videbant Spiritum propheticum, et operationes ejus in omnia genera charismatum effusas: alii vero adventum Domini, et eam quae est ab initio administrationem, per quam fecit voluntatem Patris, quae est in coelis, et quae est in terris: alii vero et glorias paternas temporibus aptas, et ipsis qui videbant, et tunc audiebant, et hominibus qui deinceps audituri erant. Sic igitur manifestabatur Deus: per omnia enim haec Deus Pater ostenditur, Spiritu quidem operante, Filio vero ministrante, Patre vero comprobante, homine vero consummato ad salutem.

For some of them saw the prophetic Spirit and His operations poured out into every kind of gift; others, the coming of the Lord, and that ministry which is from the beginning, by which He did the will of the Father, [both that] which is in heaven and that which is on earth; others again [saw] also the glories of the Father, fitted to the times, both for those who saw and heard them then, and for the men who were afterwards to hear [of them]. Thus therefore was God made manifest: for through all these things God the Father is shown, the Spirit working, the Son ministering, the Father approving, and man being brought to perfection unto salvation.

Quemadmodum et per prophetam Osee ait: « Ego, » inquit, « visiones multiplicavi, et in manibus prophetarum assimilatus sum. » Apostolus autem idipsum exposuit, dicens: « Divisiones autem charismatum sunt, idem autem Spiritus: et divisiones ministeriorum sunt, et idem Dominus: et divisiones operationum sunt, idem autem Deus, qui operatur omnia in omnibus. Unicuique autem datur manifestatio Spiritus ad utilitatem. » Sed quoniam qui

As He says also through the prophet Hosea: "I," He says, "have multiplied visions, and in the hands of the prophets I have been likened" (Hos. 12:10). And the Apostle set forth this very thing, saying: "Now there are divisions of gifts, but the same Spirit; and there are divisions of ministries, and the same Lord; and there are divisions of operations, but the same God, Who works all things in all. And to each one is given the manifestation of the Spirit for [what is] profitable" (1 Cor. 12:4 ff.). But since He Who

Editors' notes and page, col. 1036

Footnotes

(73) ‹› · call in col 1036 (inferred)

Per quam visus. Sic Clarom. et om. Anglic. cum textu Graeco et edit. Oxon. In aliis deest visus.

Per quam visus ("through which he was seen"). So the Clermont and all the English manuscripts, with the Greek text and the Oxford edition. In the others visus is missing.

(printed under page 526)

(74) ‹› · call in col 1036 (inferred)

Ut vivant. Editt. cum Arund. et Merc. 2, et vivent.

Ut vivant ("that they may live"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have et vivent ("and they will live").

(printed under page 526)

(75) ‹› · call in col 1036 (inferred)

Ejus. Ita Clarom. et Voss. melius quam alii, Christi.

Ejus ("his"). So the Clermont and Vossius manuscripts, better than the others, who have Christi ("of Christ").

(printed under page 526)

(76) ‹› · call in col 1036 (inferred)

Videbimus. Vidimus in Graeco τῶν Οʹ.

Videbimus ("we shall see"). The Greek of the Seventy has "we have seen".

(printed under page 526)

(77) ‹› · call in col 1036 (inferred)

Effusas. Alii, effusa.

Effusas ("poured out"). Others have effusa.

(printed under page 526)

(78) ‹per quam› · call in col 1036

Per quam. Eras., Gallas. et Feuard. per quem.

Per quam ("through which"). Erasmus, Gallasius and Feuardent have per quem ("through whom").

(printed under page 526)

(79) ‹et hominibus› · call in col 1036

Hominibus. Alii, omnibus.

Hominibus ("to men"). Others have omnibus ("to all").

(printed under page 526)

(80) ‹consummato› · call in col 1036

Consummato. Ita Clarom., Voss. et Grab. Reliqui perperam, consummante.

Consummato ("being brought to completion"). So the Clermont and Vossius manuscripts and Grabe. The rest wrongly have consummante.

(printed under page 526)

(81) ‹assimilatus sum› · call in col 1036

Assimilatus sum. Sic recte Clarom. Alii omnes male, assimulatus sum.

Assimilatus sum ("I was likened"). So rightly the Clermont manuscript. All the others wrongly have assimulatus sum ("I feigned").

(printed under page 526)

(82) ‹et idem Dominus› · call in col 1036

Et idem Dominus. Ita Clarom. suffragante Graeco sancti Pauli textu, καὶ ὁ αὐτὸς Κύριος. Consentit et Voss., nisi quod pro Dominus, habeat Deus. Alii, idem autem Dominus.

Et idem Dominus ("and the same Lord"). So the Clermont manuscript, supported by the Greek text of St Paul, καὶ ὁ αὐτὸς Κύριος. The Vossius agrees too, except that for Dominus it has Deus. Others have idem autem Dominus ("but the same Lord").

Scripture references (superscript calls) · cols 1035-1036 ⁸ Matth. V, 8. ⁹ Exod. XXXIII, 20. ¹⁰ Luc. XVIII, 27. ¹¹ Deut. V, 24. ¹² Ose. xii, 10. ¹³⁻¹⁴ I Cor. XII, 4 et seqq.

8 Matt. 5:8. 9 Exod. 33:20. 10 Luke 18:27. 11 Deut. 5:24. 12 Hos. 12:10. 13-14 1 Cor. 12:4 ff.

(printed under page 526)

PG 7:1037

omnia in omnibus operatur, Deus est; qualis et quantus est, invisibilis et inenarrabilis est omnibus quae ab eo facta sunt, incognitus autem nequaquam: omnia enim per Verbum ejus discunt, quia est unus Deus Pater, qui continet omnia, et omnibus esse praestat, quemadmodum in Evangelio scriptum est: « Deum nemo vidit unquam, nisi unigenitus Filius, qui est in sinu Patris; ipse enarravit. »

works all things in all is God, [then] of what kind and how great He is, is invisible and inexpressible to all things that were made by Him, but by no means unknown: for all learn through His Word that there is one God the Father, Who holds all things together and gives being to all, as it is written in the Gospel: "No one has ever seen God, except the only-begotten Son, Who is in the bosom of the Father; He has declared Him" (John 1:18).

7. Enarrat ergo ab initio Filius Patris, quippe qui ab initio est cum Patre, qui et visiones propheticas, et divisiones charismatum, et ministeria sua, et Patris glorificationem consequenter et composite ostenderit humano generi, apto tempore ad utilitatem. Ubi est enim consequentia, illic et constantia: et ubi constantia, illic et pro tempore: et ubi pro tempore, illic et utilitas:

7. The Son of the Father, then, declares Him from the beginning, since He is with the Father from the beginning; Who also showed to the human race the prophetic visions, and the divisions of the gifts, and His own ministries, and the glorification of the Father, in due sequence and in good order, at the fitting time, for their profit. For where there is sequence, there also is steadfastness; and where there is steadfastness, there also is [what is] suited to the time; and where [there is what is] suited to the time, there also is profit.

et propterea Verbum dispensator paternae gratiae factus est ad utilitatem hominum, propter quos fecit tantas dispositiones, hominibus quidem ostendens Deum, Deo autem exhibens hominem: et invisibilitatem quidem Patris custodiens, ne quando homo fieret contemptor Dei, et ut semper haberet ad quod proficeret; visibilem autem rursus hominibus per multas dispositiones ostendens Deum, ne in totum deficiens a Deo homo, cessaret esse.

And for this reason the Word became the dispenser of the Father's grace for the profit of men, for whose sake He made such great dispensations: showing God to men, and presenting man to God; guarding the invisibility of the Father, lest man should ever become a despiser of God, and so that he might always have something towards which to advance; and again showing God visible to men through many dispensations, lest man, falling away from God altogether, should cease to be.

Gloria enim Dei vivens homo: vita autem hominis visio Dei. Si enim quae est per conditionem ostensio Dei vitam praestat omnibus in terra viventibus, multo magis ea quae est per Verbum manifestatio Patris, vitam praestat his qui vident Deum.

For the glory of God is man living; and the life of man is the vision of God. For if the showing of God which is through the creation gives life to all who live upon the earth, much more does that manifestation of the Father which is through the Word give life to those who see God.

8. Quoniam ergo Spiritus Dei per prophetas futura significavit, praeformans et praeaptans ad id ut subditi Deo simus, futurum autem erat, ut homo per sancti Spiritus beneplacitum videret; necessario oportebat eos, per quos futura praedicabantur, videre Deum, quem ipsi hominibus videndum intimabant: uti non solum dicatur prophetice Deus, et Dei Filius, et Filius, et Pater, sed et ut videatur omnibus membris sanctificatis et edoctis ea quae sunt Dei: ut praeformaretur et meditaretur homo applicari in eam gloriam, quae postea revelabitur his qui diligunt Deum.

8. Since, then, the Spirit of God signified things to come through the prophets, forming and fitting us beforehand for this, that we should be subject to God, and since it was to come about that man, through the good pleasure of the Holy Spirit, should see [God]; it was of necessity fitting that those through whom things to come were being proclaimed should see God, Whom they themselves were intimating to men as to be seen: so that God, and the Son of God, and the Son, and the Father, might not only be spoken of prophetically, but might also be seen by all the members sanctified and instructed in the things that are of God; so that man might be formed beforehand and might practise being brought into that glory which shall afterwards be revealed to those who love God.

Non enim solo sermone prophetabant prophetae, sed et visione, et conversatione, et actibus quos faciebant,

For the prophets were prophesying not by word alone, but also by vision, and by their manner of life, and by the acts which they were doing,

Editors' notes and page, col. 1037

Footnotes

(83) ‹› · call in col 1037

Quia est unus. Sic Clarom. Reliqui corrupte, qui est unus.

Quia est unus ("that he is one"). So the Clermont manuscript. The rest corruptly have qui est unus ("who is one").

(printed under page 527)

(84) ‹› · call in col 1037

Nisi unigenitus. Nisi omisit Feuard., sed contra omnium Irenaei codd. auctoritatem.

Nisi unigenitus ("except the only-begotten"). Feuardent omitted nisi, but against the authority of all the manuscripts of Irenaeus.

(printed under page 527)

(85) ‹› · call in col 1037

Illic et pro tempore. I. e. illic et temporis opportunitas.

Illic et pro tempore. That is, "there, and the fitness of the time".

(printed under page 527)

(86) ‹› · call in col 1037

Deo autem. Sic Feuard. in marg., Clarom., Arundel. et Grab.; et sic pro Deum autem, ut vitiose habent reliqua exemplaria, legendum jam monuerat Georgius Bullus in Defensione fidei Nicaenae pag. 469.

Deo autem. So Feuardent in the margin, the Clermont and Arundel manuscripts and Grabe; and George Bull, in his Defence of the Nicene Faith, page 469, had already advised reading it so, for Deum autem, as the other copies faultily have.

(printed under page 527)

(87) ‹per conditionem› · call in col 1037

Quae est per conditionem. I. e. quae est per res creatas, seu quae ex rebus creatis colligitur.

That which is through the creation. That is, which is through created things, or which is gathered from created things.

(printed under page 527)

(88) ‹omnibus› · call in col 1037

Omnibus. Alias, hominibus.

Omnibus ("to all"). Elsewhere, hominibus ("to men").

(printed under page 527)

(89) ‹videret› · call in col 1037

Videret. Subintellige, Deum.

Videret ("should see"). Understand "God".

(printed under page 527)

(90) ‹dicatur› · call in col 1037

Dicatur. Hic pro annuntietur accipitur.

Dicatur ("be spoken of"). Here it is taken for annuntietur ("be announced").

(printed under page 527)

(91) ‹meditaretur› · call in col 1037

Meditaretur. Editt. cum Arund. et Merc. 2, praemeditaretur. Meditaretur hic pro exerceretur, vel exerceret se. Vide col. 510, not. 7.

Meditaretur. The printed editions, with the Arundel and Mercerus 2 manuscripts, have praemeditaretur. Meditaretur here stands for exerceretur, "be trained", or exerceret se, "train himself". See col. 510, note 7.

(printed under page 527)

PG 7:1038

secundum id quod suggerebat Spiritus. Secundum hanc igitur rationem invisibilem videbant Deum, quemadmodum Isaias ait: « Regem Dominum Sabaoth vidi oculis meis; » significans, quoniam videbit oculis Deum homo, et vocem ejus audiet. Secundum hanc igitur rationem et Filium Dei hominem videbant conversatum cum hominibus, id quod futurum erat prophetantes, eum qui nondum aderat, adesse dicentes, et impassibilem passibilem annuntiantes, et eum qui tunc in coelis, in limum mortis descendisse dicentes.

according to what the Spirit was suggesting. In this manner, therefore, they saw the invisible God, as Isaiah says: "I have seen with my eyes the King, the Lord of Sabaoth" (Isa. 6:5); signifying that man shall see God with his eyes, and shall hear His voice. In this manner, therefore, they saw also the Son of God as man, conversing with men — prophesying that which was to be, saying that He Who was not yet present was present, and proclaiming the impassible as passible, and saying that He Who was then in the heavens had descended into the clay of death.

Et reliquas autem ejus recapitulationis dispositiones, quasdam quidem per visiones videbant, quasdam per verbum annuntiabant, quasdam vero per operationem typice significabant; quae quidem videnda erant, visibiliter videntes; quae vero audienda erant, sermone praeconantes; quae vero agenda erant, operatione perficientes; universa vero prophetice annuntiantes.

And the remaining dispensations of His recapitulation, some they saw through visions, some they proclaimed through word, and some they signified typically through action: the things that were to be seen, seeing them visibly; the things that were to be heard, heralding them in speech; the things that were to be done, performing them in action; and proclaiming all things prophetically.

Propterea et Moyses transgressori quidem legis populo igneum Deum esse dicebat, igneum a Deo diem superduci eis minitans; his vero qui erga Deum timorem habebant, « Dominus Deus, » dicebat, « misericors, et pius, et magnanimus, et magnae miserationis, et verax, justitiam servans, et misericordiam in millia, auferens injustitias, et nequitias, et peccata. »

For this reason Moses too told the people that transgressed the law that God is fire (Deut. 4:24), threatening that a fiery day would be brought upon them by God; but to those who had fear towards God he said: "The Lord God, merciful, and kind, and long-suffering, and of great compassion, and true, keeping righteousness, and [showing] mercy unto thousands, taking away injustices, and iniquities, and sins" (Exod. 34:6, 7).

9. Et Verbum quidem loquebatur Moysi apparens in conspectu, « quemadmodum si quis loquatur ad amicum suum. » Moyses vero cupivit manifeste videre eum qui secum loqueretur, et dictum est ei: « Sta in loco alto petrae, et manu mea contegam super te. Quando vero transierit claritas mea, tunc videbis quae sunt posteriora mea; facies autem mea non videbitur tibi: non enim videt homo faciem meam, et vivet; »

9. And the Word spoke to Moses, appearing before his sight, "as if one should speak to his friend" (Exod. 33:11). But Moses desired to see openly Him Who was speaking with him, and it was said to him: "Stand in the high place of the rock, and I will cover you with My hand. But when My glory shall have passed by, then you shall see My back parts; but My face shall not be seen by you: for man does not see My face, and live" (ibid. 21 ff.);

utraque significans, quoniam et impossibilis est homo videre Deum, et quoniam per sapientiam Dei in novissimis temporibus videbit eum homo in altitudine petrae, hoc est, in eo qui est secundum hominem ejus adventu. Et propter hoc facie ad faciem confabulatus est cum eo in altitudine montis, assistente etiam Elia, quemadmodum Evangelium retulit, restituens in fine pristinam repromissionem.

signifying both things: that man is unable to see God, and that, through the wisdom of God, in the last times man shall see Him in the height of the rock, that is, in His coming as man. And for this reason He conversed with him face to face on the height of the mountain, Elijah also standing by, as the Gospel has related (Matt. 17:3), restoring at the end the promise of old.

10. Non igitur manifeste ipsam faciem Dei

10. Not openly, therefore, the very face of God

Editors' notes and page, col. 1038

Footnotes

(92) ‹› · call in col 1038 (inferred; call not visible)

Visibiliter. Deest in Feuard. edit.

Visibiliter ("visibly"). Missing in Feuardent's edition.

(printed under page 527)

(93) ‹claritas› · call in col 1038

Claritas. Gloria in Feuard. marg. et Voss.

Claritas ("brightness"). Feuardent's margin and Vossius have gloria ("glory").

(printed under page 527)

(94) ‹impossibilis est homo› · call in col 1038

Impossibilis est homo. Sic (Graecorum more, pro impar est, impotens est homo ad, etc. Graece ἀδύνατός ἐστι) Clarom., Voss. et Arundel. Quam phrasin haud intelligentes alii scripserunt, impossibile est homini.

Impossibilis est homo ("man is incapable"). So (after the Greek manner, for "man is unequal to, powerless for", etc.; in Greek ἀδύνατός ἐστι) the Clermont, Vossius and Arundel manuscripts. Others, not understanding the phrase, wrote impossibile est homini ("it is impossible for man").

(printed under page 527)

(95) ‹videbit eum› · call in col 1038

Temporibus .... eum. Diebus in Feuard. marg. et Voss., Deum in editt. et Merc. 2.

Temporibus … eum ("times … him"). Feuardent's margin and Vossius have diebus ("days"); the printed editions and Mercerus 2 have Deum ("God").

(printed under page 527)

(96) ‹ipsam› · call in col 1038

Ipsam. Eras. et Gallas., ipsi.

Ipsam. Erasmus and Gallasius have ipsi.

Scripture references (superscript calls) · cols 1037-1038 ¹⁵ Joan. I, 18. ¹⁶ Isa. vi, 5. ¹⁷ Deut. IV, 24. ¹⁸ Exod. XXXIV, 6, 7. ¹⁹ Exod. XXXIII, 11. ²⁰ Ibid. 21 et seqq. ²¹ Matth. XVII, 3.

15 John 1:18. 16 Isa. 6:5. 17 Deut. 4:24. 18 Exod. 34:6-7. 19 Exod. 33:11. 20 Ibid., 33:21 ff. 21 Matt. 17:3.

(printed under page 527)

PG 7:1039

videbant prophetae, sed dispositiones et mysteria, per quae inciperet homo videre Deum. Quemadmodum et Eliae dicebatur: « Exies cras, et stabis in conspectu Domini et ecce, Dominus transiet, et ecce spiritus magnus et fortis, qui dissolvet montes, et conteret petras in conspectu Domini; et non in spiritu Dominus: et post spiritum terrae motus; et non in terrae motu Dominus: et post terrae motum ignis; et non in igne Dominus: et post ignem vox aurae tenuis. »

did the prophets see, but the dispensations and mysteries through which man was to begin to see God. As it was said also to Elijah: "You shall go out tomorrow, and shall stand in the sight of the Lord; and behold, the Lord shall pass by; and behold, a great and strong wind, which shall break up the mountains and shatter the rocks in the sight of the Lord; and the Lord is not in the wind; and after the wind an earthquake; and the Lord is not in the earthquake; and after the earthquake a fire; and the Lord is not in the fire; and after the fire the sound of a gentle breeze" (1 Kgs. 19:11, 12).

Per haec enim et prophetes valde indignans propter transgressionem populi, et propter interfectionem prophetarum, edocebatur mitius agere, ac secundum hominem adventus Domini significabatur futurus post illam legem, quae data est per Moysem, mitis et tranquillus, in quo nec calamum quassatum confregit, nec linum fumigans exstinxit. Ostendebatur autem et regni ejus mitis et pacifica requietio. Post enim spiritum qui conterit montes, et post terrae motum, et post ignem, tranquilla et pacifica regni ejus adveniunt tempora, in quibus cum omni tranquillitate Spiritus Dei vivificat, et auget hominem.

For by these things the prophet, who was greatly indignant on account of the transgression of the people and on account of the slaying of the prophets, was taught to act more gently; and the coming of the Lord as man was signified as one to come after that law which was given through Moses, gentle and tranquil, in which He would neither break the bruised reed nor quench the smoking flax. And there was shown also the gentle and peaceful rest of His kingdom. For after the wind which shatters the mountains, and after the earthquake, and after the fire, there come the tranquil and peaceful times of His kingdom, in which the Spirit of God, in all tranquillity, gives life to man and makes him grow.

Manifestius autem adhuc et per Ezechielem factum est, quoniam ex parte dispositiones Dei, sed non ipsum videbant prophetae proprie Deum. Hic enim cum vidisset visionem, et cherubim, et rotas eorum, et universae progressionis ejus mysterium cum retulisset, et similitudinem throni cum vidisset super eos, et super thronum similitudinem quasi figurae hominis, et illa quidem quae erant super lumbos ejus, quasi figuram electri; quae autem deorsum, quasi visionem ignis, et reliquam universam thronorum visionem manifestans; ne quis putaret forte eum in his proprie vidisse Deum, intulit: « Haec visio similitudinis gloriae Domini. »

And it was made still more manifest through Ezekiel also, that the prophets saw the dispensations of God in part, but did not properly see God Himself. For when he had seen the vision, and the cherubim, and their wheels, and had related the mystery of their whole advance, and had seen the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the parts that were above his loins as the figure of amber, and those below as the appearance of fire, and [so] setting forth the whole remaining vision of the thrones (Ezek. 1:1 ff.): lest anyone should perhaps think that in these things he had properly seen God, he added: "This is the vision of the likeness of the glory of the Lord" (Ezek. 1:28).

11. Igitur si neque Moyses vidit Deum, nec Elias, nec Ezechiel, qui multa de coelestibus viderunt; quae autem ab his videbantur, erant similitudines claritatis Domini, et prophetiae futurorum: manifestum est, quoniam Pater quidem invisibilis, de

11. If, then, neither Moses saw God, nor Elijah, nor Ezekiel, who saw many things concerning heavenly [realities]; and the things that were seen by them were likenesses of the glory of the Lord, and prophecies of things to come: it is manifest that the Father indeed is invisible, of

Editors' notes and page, col. 1039

Footnotes

(97) ‹› · call in col 1039

Per haec. In Feuard. marg. et Clarom., post haec.

Per haec ("through these things"). Feuardent's margin and the Clermont manuscript have post haec ("after these things").

(printed under page 528)

(98) ‹› · call in col 1039

Et prophetes. Ita Clarom., Arund., Merc. 1 et Grab. Alii corrupte, et per prophetas.

Et prophetes ("and the prophet"). So the Clermont, Arundel and Mercerus 1 manuscripts and Grabe. Others corruptly have et per prophetas ("and through the prophets").

(printed under page 528)

(99) ‹› · call in col 1039

Edocebatur. In Arund. et Merc. 2, et docebatur. In Eras., Gallas. et Feuard. pejus, docebantur.

Edocebatur ("was taught"). The Arundel and Mercerus 2 manuscripts have et docebatur; Erasmus, Gallasius and Feuardent, worse, docebantur.

(printed under page 528)

(1) ‹prophetae proprie› · call in col 1039

Prophetae proprie. Eras. et Gallas., Arundel., Merc. 2, et Ottob., prophetae priores.

Prophetae proprie ("the prophets, properly"). Erasmus and Gallasius, and the Arundel, Mercerus 2 and Ottoboni manuscripts, have prophetae priores ("the earlier prophets").

(printed under page 528)

(2) ‹quasi figurae› · call in col 1039

Figurae. Al., figuram.

Figurae. Others have figuram.

(printed under page 528)

(3) ‹› · call in col 1039

Unigenitus Deus. Unigenitus Filius in editis N. Test. exemplaribus.

Unigenitus Deus ("the only-begotten God"). The printed copies of the New Testament have Unigenitus Filius ("the only-begotten Son").

(printed under page 528)

(4) ‹› · call in col 1039

Interpretatur. Grabius posuit interpretator, inductus, inquit cod. Arund. in quo legitur interpretat, annexo ad ultimam litteram signo abbreviationis. At signum illud abbreviationis in mss. longe frequentius denotat ur quam or, ut norunt qui in horum lectione versati sunt : saltem quod hic denotet or certo asserere non potest vir doctus. Levior ergo videtur haec conjectura, ut mutetur antiqua lectio, quae aliunde non incongruum parit sensum, modo textus recte distinguatur.

Interpretatur ("interprets"). Grabe set interpretator ("interpreter"), led, he says, by the Arundel manuscript, in which interpretat is read with an abbreviation sign attached to the last letter. But in manuscripts that abbreviation sign far more often stands for ur than for or, as those practised in reading them know; at least that learned man cannot assert with certainty that it stands for or here. This conjecture therefore seems too slight a ground for changing the ancient reading, which otherwise yields a not unfitting sense, provided the text is rightly punctuated.

(printed under page 528)

PG 7:1040

quo et Dominus dixit: « Deum nemo vidit unquam. » Verbum autem ejus, quemadmodum volebat ipse, et ad utilitatem videntium, claritatem monstrabat Patris, et dispositiones exponebat (quemadmodum et Dominus dixit: « Unigenitus Deus, qui est in sinu Patris, ipse enarravit; » et ipse autem interpretatur Patris Verbum, utpote dives, et multus exsistens): non in una figura, nec in uno charactere videbatur videntibus eum, sed secundum dispensationum ejus causas sive efficaciam, sicut in Daniele scriptum est.

Whom the Lord also said: "No one has ever seen God" (John 1:18). But His Word, as He Himself willed and for the profit of those who saw, was showing the glory of the Father and setting forth the dispensations (as the Lord also said: "The only-begotten God, Who is in the bosom of the Father, He has declared Him" (ibid.); and the Word of the Father, being rich and manifold, Himself also interprets Him): not in one figure, nor in one character, was He seen by those who saw Him, but according to the reasons or the working of His dispensations, as it is written in Daniel.

Aliquando enim cum his qui erant circa Ananiam, Azariam, Misaelem, videbatur assistens eis in fornace ignis, et in camino, et liberans eos de igne: « Et visio, » inquit, « quarti similis Filio Dei. » Aliquando autem « lapis a monte abscissus sine manibus; » et percutiens temporalia regna, et ventilans ea, et ipse replens universam terram. Rursum hic idem videtur quasi Filius hominis in nubibus coeli veniens, et appropinquans ad Veterem dierum, et sumens ab eo universam potestatem, et gloriam, et regnum. « Et potestas, » inquit, « ejus potestas aeterna, et regnum ejus non interibit. »

For at one time He was seen with those who were about Hananiah, Azariah, Mishael, standing by them in the furnace of fire, and in the oven, and delivering them from the fire: "And the appearance," he says, "of the fourth was like the Son of God" (Dan. 3:92). At another time He is "a stone cut out from the mountain without hands," both striking the temporal kingdoms and scattering them, and Himself filling the whole earth (Dan. 2:34). Again, this same one is seen 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 kingdom. "And His power," he says, "is an everlasting power, and His kingdom shall not perish" (Dan. 7:13, 14).

Sed et Joannes Domini discipulus in Apocalypsi sacerdotalem et gloriosum regni ejus videns adventum: « Conversus sum, » inquit, « videre vocem quae loquebatur mecum, et conversus vidi septem candelabra aurea, et inter candelabra similem Filio hominis indutum poderem, et cinctum ad mammas zonam auream. Caput autem ejus et capilli albi, quemadmodum lana alba, quomodo nix; et oculi ejus ut flamma ignis; et pedes ejus similes chalcolibano, quemadmodum in camino succensus est. Et vox ejus quasi vox aquarum, et habet stellas septem in manu dextera sua, et de ore ejus romphaea ex utraque parte acuta exibat, et facies ejus quemadmodum sol fulgens in virtute sua. »

And John too, the disciple of the Lord, seeing in the Apocalypse the priestly and glorious coming of His kingdom, says: "I turned to see the voice that was speaking with me; and having turned I saw seven golden lampstands, and in the midst of the lampstands one like the Son of Man, clothed in a long robe, and girt about the breasts with a golden girdle. And His head and hair were white, like white wool, as snow; and His eyes as a flame of fire; and His feet like fine brass, as when it has been kindled in a furnace. And His voice as the voice of waters; and He has seven stars in His right hand; and out of His mouth a sword sharp on both sides was going forth; and His face as the sun shining in its strength" (Rev. 1:12 ff.).

In his enim aliquid a Patre clarum ejus significat, ut caput: aliquid vero sacerdotale, ut podere (et propter hoc Moyses secundum hunc typum vestivit pontificem); aliquid vero ad finem,

For among these [details] something signifies His glory from the Father, as the head; something the priestly [office], as the long robe (and for this reason Moses clothed the high priest after this type); and something the end,

Editors' notes and page, col. 1040

Footnotes

(5) ‹poderem› · call in col 1040

Poderem. Editt. cum Arund. et Merc. 2, podere.

Poderem ("a robe to the feet"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have podere.

(printed under page 528)

(6) ‹cinctum› · call in col 1040

Cinctum. Sic omnes mss. Editi, accinctum.

Cinctum ("girded"). So all the manuscripts. The printed editions have accinctum.

(printed under page 528)

(7) ‹succensus est› · call in col 1040

Succensus est. Nostra N. Test. exemplaria habent πεπυρωμένοι, succensi, scilicet pedes.

Succensus est ("is kindled"). Our copies of the New Testament have πεπυρωμένοι, "kindled", that is, the feet.

(printed under page 528)

(8) ‹clarum ejus› · call in col 1040

A Patre clarum ejus. I. e. claritatem, seu gloriam quam habet a Patre. Alludere videtur ad illud Joannis i, 14 : Vidimus gloriam ejus, gloriam quasi unigeniti a Patre.

"His brightness from the Father." That is, the brightness or glory he has from the Father. He seems to allude to John 1:14: "We have seen his glory, glory as of the only-begotten from the Father."

(printed under page 528)

(9) ‹podere› · call in col 1040

Podere. Sic Feuard. in marg., Clarom. et Voss. Caeteri, poderem. Sed exigit constructio legatur podere, in nominativo casu, podere, poderes; quod quamvis analogiae Graecae repugnet, tolerabilius tamen quam poderem in accusativo.

Podere. So Feuardent in the margin and the Clermont and Vossius manuscripts. The rest have poderem. But the construction requires that podere be read, in the nominative case (podere, poderes); which, though it goes against Greek analogy, is still more tolerable than poderem in the accusative.

Scripture references (superscript calls) · cols 1039-1040 ²² III Reg. XIX, 11, 12. ²³ Ezech. I, 1 et seqq. ²⁴ Ezech. II, 1. ²⁵ Joan. I, 18. ²⁶ Ibid. ²⁷ Dan. III, 92. ²⁸ Dan. II, 34. ²⁹ Dan. VII, 13, 14. ³⁰ Apoc. I, 12 et seqq.

22 3 Kgs (1 Kgs) 19:11-12. 23 Ezek. 1:1 ff. 24 Ezek. 2:1. 25 John 1:18. 26 Ibid. 27 Dan. 3:92. 28 Dan. 2:34. 29 Dan. 7:13-14. 30 Rev. 1:12 ff.

(printed under page 528)

PG 7:1041

quemadmodum chalcolibanum in camino succensum, quod est fortitudo fidei, et perseverabile orationum: propterea adveniens in fine temporum succensionis incendium.

as the fine brass kindled in the furnace, which is the strength of faith and the perseverance of prayers: for this reason [it signifies] the burning of the conflagration that comes at the end of the times.

Joanne vero non sustinente visionem (« Cecidi » enim, inquit, « ad pedes ejus quasi mortuus, » ut fieret, quod scriptum est: « Nemo videt Deum et vivet »), et vivificans eum Verbum, et admonens, quoniam ipse est in cujus pectore recumbebat ad coenam, interrogans quis esset qui inciperet eum tradere, dicebat: « Ego sum primus, et ego novissimus; et qui vivo, et fui mortuus, et ecce vivo in saecula saeculorum, et habeo claves mortis et inferorum. »

But when John could not bear the vision ("I fell," he says, "at His feet as one dead" (Rev. 1:17), so that there came to pass what is written: "No one sees God and shall live" (Exod. 33:20)), the Word, both giving him life and reminding him that it was He on Whose breast he had reclined at supper, asking who it was that was about to betray Him, said: "I am the first, and I am the last; and I Who live, and I was dead, and behold, I live for ever and ever, and I have the keys of death and of hell" (Rev. 1:17, 18).

Et post haec in secunda visione eumdem Dominum videns: « Vidi » enim, inquit, « in medio throni, et quatuor animalium, et in medio presbyterorum, agnum stantem quasi occisum, habentem cornua septem, et oculos septem, qui sunt septem spiritus Dei, dimissi in universam terram. »

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 though slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth" (Rev. 5:6).

Et rursum de eodem ipso agno ait: « Et ecce equus albus, et qui sedebat super eum vocabatur fidelis et verus, et per justitiam judicat et pugnat, et oculi ejus sicut flamma ignis, et in capite ejus diademata multa, habens nomen scriptum, quod nemo scit, nisi ipse: et circumamictus vestimentum aspersum sanguine, et vocatur nomen ejus Verbum Dei. Et exercitus coeli sequebantur in equis albis, vestiti byssinum album mundum: et de ore ejus procedit romphaea acuta, ut in ea percutiat gentes: et ipse pascet eos in virga ferrea, et ipse calcat lacum vini furoris irae Dei omnipotentis; et habet super vestitum, et super femur suum, nomen scriptum: Rex regum et Dominus dominorum. »

And again he says of this same Lamb: "And behold a white horse, and He Who sat upon it was called faithful and true, and in righteousness He judges and makes war; and His eyes were as a flame of fire, and on His head many diadems, having a name written which no one knows but Himself; and clothed round with a garment sprinkled with blood; and His name is called the Word of God. And the armies of heaven were following on white horses, clothed in fine linen white and clean; and out of His mouth goes forth a sharp sword, that with it He may strike the nations; and He shall shepherd them with a rod of iron; and He treads the press of the wine of the fury of the wrath of God almighty; and He has upon His garment and upon His thigh a name written: King of kings and Lord of lords" (Rev. 19:11 ff.).

Sic semper Verbum Dei velut lineamenta rerum futurarum habet, et velut species dispositionum Patris hominibus ostendebat, docens nos quae sunt Dei.

Thus the Word of God always has, as it were, the outlines of things to come, and was showing to men, as it were, the forms of the Father's dispensations, teaching us the things that are of God.

12. Non solum autem per visiones quae videbantur,

12. And not only through the visions which were seen,

Editors' notes and page, col. 1041

Footnotes

[Col 1042 sets a Greek fragment (Διὰ τοῦ γάμου …) beside its Latin; notes 24–25 are called in that Greek. Calls for 10–12, 17–20 are not visible in the foot images; columns inferred from where each note stands at the foot.] (printed under page 529)

(10) ‹› · call in col 1041

Aliquid vero ad finem. Supp. refertur, seu respicit. Finem autem saeculorum intelligit, cum venturus est Christus judicare saeculum per ignem, ut canit Ecclesia.

"But something to the end." Supply refertur ("refers") or respicit ("looks to"). By "the end" he means the end of the ages, when Christ is to come to judge the world by fire, as the Church sings.

(printed under page 529)

(11) ‹› · call in col 1041

Propterea. Sic pro propter reposui ex Clarom., Voss. et Arundel., unde et textum aliter distinxi.

Propterea ("therefore"). I have restored this for propter from the Clermont, Vossius and Arundel manuscripts, and have therefore punctuated the text differently.

(printed under page 529)

(12) ‹› · call in col 1041

Ego novissimus. Sic Clarom. et Voss. In Arundel., sum novissimus. In aliis, nec ego, nec sum legitur.

Ego novissimus ("I, the last"). So the Clermont and Vossius manuscripts. The Arundel has sum novissimus ("I am the last"). In others neither ego nor sum is read.

(printed under page 529)

(13) ‹sequebantur› · call in col 1041

Sequebantur. Sic recte Grabius ex om. Anglic. Alii male, sequebatur.

Sequebantur ("followed", plural). So rightly Grabe, from all the English manuscripts. Others wrongly have sequebatur (singular).

(printed under page 529)

(14) ‹pascet› · call in col 1041

Pascet. Clarom. et Feuard. in marg. pascit.

Pascet ("will shepherd"). The Clermont manuscript and Feuardent in the margin have pascit ("shepherds").

(printed under page 529)

(15) ‹lacum› · call in col 1041

Lacum. Torcular melius in Vulgata nostra.

Lacum ("the vat"). Our Vulgate has, better, torcular ("the winepress").

(printed under page 529)

(16) ‹dominorum› · call in col 1041

Dominorum. Eras. Gallas. et Feuard., dominantium.

Dominorum ("of lords"). Erasmus, Gallasius and Feuardent have dominantium ("of those who rule").

(printed under page 529)

(17) ‹› · call in col 1041

Communione. Alii, communicatione.

Communione ("by communion"). Others have communicatione.

(printed under page 529)

(18) ‹› · call in col 1041

Liberata. Sic Clarom. Alii, eliberata. Sed utraque vox expungenda esset : neutra enim legitur sive in Osea, sive in Apostolo. Unde vero huc irrepserit alterutra, haud facile dictu est. Suspicatur clariss. Grab. primum in margine ascriptam fuisse ad explicationem appellationis, misericordiam consecuta; inde vero textui loco incommodo insertam. Suspicarer ego interpretem, pro ἐρρήθη, male legisse ἐρρύσθη, indeque vertisse, liberata.

Liberata ("set free"). So the Clermont manuscript; others have eliberata. But either word ought to be struck out, for neither is read in Hosea or in the Apostle. Whence one or other crept in here is not easy to say. The most distinguished Grabe suspects that it was first written in the margin to explain the name "she who has obtained mercy", and then inserted into the text in an awkward place. I should suspect that the translator misread ἐρρήθη ("it was said") as ἐρρύσθη ("she was rescued"), and so rendered liberata.

(printed under page 529)

PG 7:1042

et per sermones qui praeconabantur, sed et in operationibus visus est prophetis, ut per eos praefiguraret et praemonstraret futura. Propter quod et Osee propheta accepit « uxorem fornicationis; » per operationem prophetans, « quoniam fornicando fornicabitur terra a Domino, » hoc est, qui super terram sunt homines; et de hujusmodi hominibus beneplacitum habebit Deus assumere Ecclesiam sanctificandam communicatione Filii ejus, sicut et illa sanctificata est communione prophetae. Et propter hoc Paulus « sanctificatam » ait « infidelem mulierem in viro fideli. »

and through the words which were proclaimed, but also in actions was He seen by the prophets, so that through them He might prefigure and show beforehand the things to come. For this reason the prophet Hosea too took "a wife of fornication," prophesying by action "that the earth shall commit fornication, departing from the Lord" (Hos. 1:2, 3), that is, the men who are upon the earth; and that from men of this kind it will be God's good pleasure to take up a Church, to be sanctified by communion with His Son, just as that woman was sanctified by communion with the prophet. And for this reason Paul says that "the unbelieving wife is sanctified in the believing husband" (1 Cor. 7:14).

Adhuc etiam filios suos nominavit propheta, « Non misericordiam consecuta, » et « Non populus: » ut, quemadmodum Apostolus ait, « fiat qui non populus, populus: et ea quae non est misericordiam consecuta, misericordiam consecuta: et in loco liberata, in quo vocabatur non populus, ibi vocabuntur filii Dei vivi. » Id quod a propheta typice per operationem factum est, ostendit Apostolus vere factum in Ecclesia a Christo.

Moreover the prophet named his children "Not having obtained mercy" and "Not a people" (Hos. 1:6, 9): so that, as the Apostle says, "what is not a people may become a people; and she who has not obtained mercy, [one who has] obtained mercy; and in the place set free, where it was called not a people, there they shall be called sons of the living God" (Rom. 9:25, 26). That which was done typically by the prophet through action, the Apostle shows to have been truly done by Christ in the Church.

Sic autem et Moyses Aethiopissam accipiebat uxorem, quam ipse Israelitidem fecit; praesignificans, quoniam oleaster inseritur in olivam, et participans pinguedinis ejus erit. Quoniam enim is qui secundum carnem natus est Christus, a populo quidem habebat inquiri ut occideretur, liberari vero in Aegypto, id est, in gentibus, sanctificare eos qui ibi essent infantes, unde et Ecclesiam ibi perfecit [Aegyptus enim ab initio gentilis, quemadmodum et Aethiopia ] propter hoc

So also Moses took an Ethiopian woman to wife, whom he himself made an Israelite (Num. 12:1); signifying beforehand that the wild olive is grafted into the olive and will share in its richness. For since Christ, Who was born according to the flesh, was to be sought by the people that He might be slain, but to be set free in Egypt, that is, among the Gentiles, and to sanctify the infants who were there, whence also He perfected the Church there: for this reason

Διὰ τοῦ γάμου Μωϋσέως ὁ τοῦ Ἰησοῦ νοητὸς γάμος ἐδείκνυτο, καὶ διὰ τῆς Αἰθιοπικῆς νύμφης, ἡ ἐξ ἐθνῶν Ἐκκλησία ἐδηλοῦτο· ἣν οἱ καταλαλοῦντες, καὶ ἐνδιαβάλλοντες,

through the marriage of Moses the spiritual marriage of Jesus was shown, and through the Ethiopian bride the Church from the Gentiles was made known; those who speak against her, and slander her,

Editors' notes and page, col. 1042

Footnotes

(19) ‹› · call in col 1042 (inferred)

A Christo. Sic vetus Feuard. cod., Clarom. et om. Anglic. melius quam alii, e Christo.

A Christo ("from Christ"). So Feuardent's old manuscript, the Clermont and all the English manuscripts, better than the others, who have e Christo ("out of Christ").

(printed under page 529)

(20) ‹› · call in col 1042 (inferred)

Accipiebat. Arundel., accepit.

Accipiebat ("was receiving"). The Arundel manuscript has accepit ("received").

(printed under page 529)

(21) ‹is› · call in col 1042

Is. Ita Clarom., Voss. et Grab. Alii perperam, his.

Is ("he"). So the Clermont and Vossius manuscripts and Grabe. Others wrongly have his.

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(22) ‹ibi› · call in col 1042

Ibi. Sic Feuard. in marg., Clarom. et Voss. melius quam alii, sibi.

Ibi ("there"). So Feuardent in the margin and the Clermont and Vossius manuscripts, better than the others, who have sibi ("for himself").

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(23) ‹et Aethiopia› · call in col 1042

Et Aethiopia. Ita Feuard. in marg. et Clarom. Reliqui, Aethiopissa.

Et Aethiopia ("and Ethiopia"). So Feuardent in the margin and the Clermont manuscript. The rest have Aethiopissa ("the Ethiopian woman").

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(24) ‹Διὰ τοῦ γάμου› · call in col 1042 (Greek)

Διὰ τοῦ γάμου. Graecum hoc fragmentum edidit Combefisius in Auctario novissimo Bibliothecae Patrum, pag. 298, decerptum e Catena quadam in Pentateuchum. Quae sit illa Catena, non novi : sed perlustranti mihi Graecas Regiae bibliothecae mss. Catenas, occurrit in tribus quae sunt in Numeros, scilicet cod. 1872, fol. 189, cod. 1888, fol. 395 et cod. 1825 fol. 399. e quibus emendatius illud profero.

"Through the marriage." Combefis published this Greek fragment in his Newest Supplement to the Library of the Fathers, page 298, taken from a certain Catena on the Pentateuch. What Catena that is I do not know; but as I went through the Greek manuscript Catenas of the Royal Library it turned up in three of those on Numbers, namely codex 1872, fol. 189, codex 1888, fol. 395, and codex 1825, fol. 399; from these I set it out in a more correct form.

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(25) ‹νοητός› · call in col 1042 (Greek)

Νοητός. Hanc vocem legisse non videtur interpres.

Νοητός ("spiritual"). The translator does not seem to have read this word.

Scripture references (superscript calls) · cols 1041-1042 ³¹ Apoc. I, 17. ³² Exod. XXXIII, 20. ³³ Apoc. I, 17, 18. ³⁴ Apoc. V, 6. ³⁵ Apoc. XIX, 11 seq. ³⁶ Ose. i, 2, 3. ³⁷ I Cor. VII, 14. ³⁸ Ose. i, 6, 9. ³⁹ Rom. IX, 25, 26. ⁴⁰ Exod. II, 21.

31 Rev. 1:17. 32 Exod. 33:20. 33 Rev. 1:17-18. 34 Rev. 5:6. 35 Rev. 19:11 ff. 36 Hos. 1:2-3. 37 1 Cor. 7:14. 38 Hos. 1:6, 9. 39 Rom. 9:25-26. 40 Exod. 2:21.

(printed under page 529)

PG 7:1043

καὶ διαμωκώμενοι, οὐκ ἔσονται καθαροί. Λεπρήσουσι γὰρ, καὶ ἐξαφορισθήσονται τῆς τῶν δικαίων παρεμβολῆς.

and mocking it, shall not be clean. For they shall be leprous, and shall be cast out from the camp of the righteous.

Sic autem et Raab fornicaria semetipsam quidem condemnans, quoniam esset gentilis, omnium peccatorum rea, suscepit autem tres speculatores, qui speculabantur universam terram, et apud se abscondit, Patrem scilicet et Filium cum Spiritu sancto. Et cum universa civitas, in qua habitabat, concidisset in ruinam, canentibus septem tubicinis, in ultimis Raab fornicaria conservata est cum universa domo sua, fide signi coccini : sicut et Dominus dicebat his, qui adventum ejus non excipiebant, Pharisaeis scilicet, et coccini signum nullificant, quod erat pascha, redemptio et exodus populi ex Aegypto, dicens : « Publicani et meretrices praecedunt vos in regno coelorum. »

And thus also Rahab the harlot, condemning herself indeed, inasmuch as she was a Gentile, guilty of all sins, yet received the three spies, who were spying out the whole land, and hid them with herself (Josh. 2:1), namely the Father and the Son with the Holy Spirit. And when the whole city in which she dwelt had fallen into ruin at the sounding of the seven trumpets, at the last Rahab the harlot was preserved with all her house, through the faith of the scarlet sign: even as the Lord also said to those who did not receive His coming, namely the Pharisees, and who make of no effect the scarlet sign, which was the Passover, the redemption and exodus of the people from Egypt, saying: "The publicans and the harlots go before you into the kingdom of the heavens" (Matt. 21:31).

CAPUT XXI.

Chapter XXI.

Unam et eamdem fuisse Abrahae fidem et nostram : hanc vero veterum patriarcharum et dictis et factis praesignificatam fuisse.

That the faith of Abraham and ours was one and the same: and that this faith was prefigured both by the words and by the deeds of the ancient patriarchs.

1. Quoniam autem et in Abraham praefigurabatur fides nostra et quoniam patriarcha nostrae fidei, et velut propheta fuit, plenissime Apostolus docuit in ea Epistola quae est ad Galatas, dicens : « Qui ergo tribuit vobis Spiritum, et operatur virtutes in vobis; ex operibus legis, an

1. Moreover, that our faith was also prefigured in Abraham, and that he was the patriarch of our faith, and as it were a prophet, the Apostle has most fully taught in that Epistle which is to the Galatians, saying: "He therefore Who bestows upon you the Spirit, and works miracles among you; is it from the works of the law, or

Editors' notes and page, col. 1043

Footnotes

[Notes 26–28 are called in the Greek fragment at the head of this column; notes 29–36 in the Latin below it. All calls are visible in the column images.] (printed under page 530)

(26) ‹διαμωκώμενοι› · call in col 1043 (Greek)

Ἐνδιαβάλλοντες καὶ διαμωκώμενοι. Combefis., διαβάλλοντες καταμωκώμενοι.

Ἐνδιαβάλλοντες καὶ διαμωκώμενοι ("slandering and mocking"). Combefis has διαβάλλοντες καταμωκώμενοι.

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(27) ‹καθαροί› · call in col 1043 (Greek)

Οὐκ ἔσονται καθαροί. In Combefis. perperam, οὐκέτι ἐν τῇ παρεμβολῇ.

Οὐκ ἔσονται καθαροί ("they will not be clean"). Combefis wrongly has οὐκέτι ἐν τῇ παρεμβολῇ ("no longer in the camp").

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(28) ‹ἐξαφορισθήσονται› · call in col 1043 (Greek)

Ἐξαφορισθήσονται. Combefisius minus recte, ἐξαφορίζονται.

Ἐξαφορισθήσονται ("they will be shut out"). Combefis, less correctly, has ἐξαφορίζονται ("they are shut out").

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(29) ‹tres speculatores› · call in col 1043

Tres speculatores. Ita vetus Feuard. cod., Clarom., Voss. et Grab.; caeteri omittunt tres. Hanc vocem tamen ab Irenaeo scriptam fuisse, demonstrat subjuncta trium divinarum personarum comparatio; quanquam, memoria lapsus, S. doctor tres pro duobus scripserit.

Tres speculatores ("three spies"). So Feuardent's old manuscript, the Clermont and Vossius manuscripts and Grabe; the rest omit tres. That Irenaeus wrote this word, however, is shown by the comparison with the three divine persons that follows; although the holy doctor, through a slip of memory, wrote "three" for "two".

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(30) ‹cum Spiritu sancto› · call in col 1043

Cum Spiritu sancto. Editt. cum Arundel. et Merc. 2, et Spiritum sanctum

Cum Spiritu sancto ("with the Holy Spirit"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have et Spiritum sanctum ("and the Holy Spirit").

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(31) ‹conservata est› · call in col 1043

Conservata est. Clarom., liberata est.

Conservata est ("was preserved"). The Clermont manuscript has liberata est ("was set free").

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(32) ‹fide signi coccini› · call in col 1043

Fide signi coccini. His lucem affert, quod Justinus M. in Dial. cum Tryph. pag. 338, scribit : Καὶ γὰρ τὸ σύμβολον τοῦ κοκκίνου σπαρτίου οὗ ἔδωκαν ἐν Ἱεριχῷ οἱ ἀπὸ Ἰησοῦ τοῦ Ναυῆ πεμφθέντες κατάσκοποι, Ῥαὰβ τῇ πόρνῃ, εἰπόντες προσδῆσαι αὐτὸ τῇ θυρίδι δι' ἧς αὐτοὺς ἐχάλασεν, ὅπως λάθωσι τοὺς πολεμίους, ὁμοίως τὸ σύμβολον τοῦ αἵματος τοῦ Χριστοῦ ἐδήλου, δι' οὗ οἱ πάλαι πόρνοι καὶ ἄδικοι ἐκ πάντων τῶν ἐθνῶν σώζονται, ἄφεσιν ἁμαρτιῶν λαβόντες, καὶ μηκέτι ἁμαρτάνοντες. « Funiculi enim coccinei symbolum, quod exploratores a Jesu Nave missi in Jericho Raabi meretrici dederunt, id ad fenestram per quam eos demiserat, ut hostium conspectum effugerent, alligari jubentes, sanguinis Christi signum similiter prae se tulit, per quem vetusti fornicatores, et iniqui homines ex gentibus omnibus salvantur, remissionem peccatorum accipientes, et ulterius non peccantes. » Eodem modo explicant Clemens Romanus in epist. ad Corinth. cap. 12, et alii plures a Cotelerio citati in notis ad hunc Clementis locum.

By faith in the scarlet sign. Light is thrown on this by what Justin Martyr writes in the Dialogue with Trypho, page 338 (he gives the Greek, then renders it in Latin): "For the symbol of the scarlet cord, which the spies sent by Joshua son of Nun gave at Jericho to Rahab the harlot, bidding her tie it to the window through which she had let them down so that they might escape the enemy's notice, likewise displayed the sign of the blood of Christ, through which those who were of old fornicators and unjust, out of all the nations, are saved, receiving the remission of sins and sinning no more." Clement of Rome explains it in the same way in the Epistle to the Corinthians, chapter 12, and many others cited by Cotelier in his notes on this passage of Clement.

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(33) ‹Pharisaeis› · call in col 1043

Pharisaeis. Al., Pharisaei.

Pharisaeis. Others have Pharisaei.

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(34) ‹quod erat pascha› · call in col 1043

Quod erat Pascha, etc. Clarius Justinus M. loc. cit. : Καὶ τοὺς ἐν Αἰγύπτῳ δὲ σωθέντας, ὅτε ἀπώλλυντο τὰ πρωτότοκα τῶν Αἰγυπτίων, τὸ τοῦ Πάσχα ἐρρύσατο αἷμα, τὸ ἑκατέρωσε τῶν σταθμῶν καὶ τοῦ ὑπερθύρου χρισθέν· ἦν γὰρ τὸ Πάσχα ὁ Χριστός, ὁ θυθεὶς ὕστερον, etc. « Et qui in Aegypto servati sunt, cum Aegyptiorum primogenita interirent, eos paschae sanguis liberavit, quo postes utrinque et superliminare imbutum erat. Pascha enim erat Christus immolatus postea, » etc.

"Which was the Passover", etc. Justin Martyr says it more clearly in the place cited (Greek, then Latin): "And those who were saved in Egypt, when the firstborn of the Egyptians perished, the blood of the Passover rescued, which had been smeared on either side of the doorposts and on the lintel; for the Passover was Christ, who was afterwards sacrificed", etc.

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(35) ‹praecedunt› · call in col 1043

Praecedunt. Eras. et Gallas. cum Vulgata, praecedent.

Praecedunt ("go before"). Erasmus and Gallasius, with the Vulgate, have praecedent ("will go before").

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(36) ‹propheta fuit› · call in col 1043

Propheta fuit. Al., prophetavit.

Propheta fuit ("was a prophet"). Others have prophetavit ("prophesied").

(printed under page 530)

Page

running head: 1043 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A mundi.; B et coccini; C Com-; D scribit :
old-edition numerals: (none)
other: begins mid-word λοντες (tail of ἐνδιαβάλλοντες, set whole at the end of col 1042); Latin only set where no Greek is printed; facing Latin left out where Greek is printed: eam, non erunt mundi. Leprosi enim erunt, et abjicientur justorum castris.; editors' matter: Unam et eamdem fuisse

PG 7:1044

ex auditu fidei? Sicut Abraham credidit Deo, et reputatum est illi ad justitiam. Cognoscite itaque, quoniam qui sunt ex fide, hi filii sunt Abrahae. Praevidens autem Scriptura, quoniam ex fide justificat gentes Deus, praenuntiavit Abrahae, quoniam benedicentur in eo omnes gentes. Itaque qui ex fide sunt, benedicentur cum fideli Abraham . » Ob quae non solum prophetam eum dixit fidei, sed et patrem eorum qui ex gentibus credunt in Christum Jesum, eo quod una et eadem illius et nostra sit fides : illo quidem credente futuris quasi jam factis, propter repromissionem Dei ; nobis quoque similiter per fidem speculantibus eam quae est in regno haereditatem.

from the hearing of faith? Even as Abraham believed God, and it was reckoned unto him for righteousness. Know ye therefore that those who are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God justifies the Gentiles by faith, foretold to Abraham that in him all nations shall be blessed. Therefore those who are of faith shall be blessed with faithful Abraham." On account of which things he called him not only a prophet of faith, but also the father of those who from the Gentiles believe in Christ Jesus, because his faith and ours is one and the same: he indeed believing things to come as though they were already done, on account of the promise of God; while we also in like manner through faith behold that inheritance which is in the kingdom.

2. Et ea autem quae circa Isaac, non sine significatione sunt. In ea enim Epistola quae est ad Romanos, ait Apostolus : « Sed et Rebecca ex uno concubitu habens Isaac patris nostri, a Verbo responsum accepit ; ut secundum electionem propositum Dei permaneat, non ex operibus, sed ex vocante, dictum est ei : Duo populi in utero tuo, et duae gentes in ventre tuo, et populus populum superabit, et major serviet minori . » Ex quibus manifestum est, non solum prophetationes patriarcharum, sed etiam partus Rebeccae prophetiam fuisse duorum populorum : et unum quidem esse majorem, alterum vero minorem ; et alterum quidem sub servitio, alterum autem liberum ; unius autem et ejusdem patris. Unus et idem Deus noster et illorum. qui est absconsorum cognitor, qui scit

2. Moreover, the things also which concern Isaac are not without meaning. For in that Epistle which is to the Romans, the Apostle says: "And not only so, but Rebecca also, having conceived by one embrace of our father Isaac, received an answer from the Word; that the purpose of God according to election might stand, not of works, but of Him Who calls, it was said to her: Two peoples are in your womb, and two nations in your belly, and the one people shall overcome the other people, and the elder shall serve the younger." From which things it is manifest that not only the prophecies of the patriarchs, but also the child-bearing of Rebecca was a prophecy of two peoples: and that one indeed is the elder, and the other the younger; and the one indeed under bondage, and the other free; yet of one and the same father. One and the same is our God and theirs, Who is the Knower of hidden things, Who knows

Editors' notes and page, col. 1044

Footnotes

(37) ‹› · call in col 1044 (inferred)

Haereditatem. Propter repromissionem Dei addunt editt. cum Arundel. et Merc. 2. Sed tres istas voces, hic ex praecedenti commate ab aliquo recentiori frustra repetitas, expunxi auctoritate Clarom. et Voss.

Haereditatem ("the inheritance"). The printed editions, with the Arundel and Mercerus 2 manuscripts, add propter repromissionem Dei ("because of God's promise"). But those three words, needlessly repeated here from the preceding clause by some later hand, I have struck out on the authority of the Clermont and Vossius manuscripts.

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(38) ‹› · call in col 1044 (inferred)

A Verbo responsum accepit. Verba haec non agnoscit Apostoli textus, sive Graecus, sive Latinus, nec unde huc profluxerint, facile dixerit quis. Ab Irenaeo scripta non crediderim : neque enim cohaerent cum antecedentibus, aut consequentibus. Incuria proinde scribarum perperam inserta cum videantur, expungenda sunt, et his substituenda genuina Apostoli verba : Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali.

"She received an answer from the Word." The Apostle's text, whether Greek or Latin, does not know these words, and no one could easily say whence they flowed in here. I should not believe that Irenaeus wrote them, for they fit neither what goes before nor what follows. Since they seem therefore to have been wrongly inserted by the carelessness of scribes, they are to be struck out, and in their place the Apostle's genuine words substituted: "For when they were not yet born, nor had done anything good or evil."

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(39) ‹› · call in col 1044 (inferred)

Duo populi, etc. Haec ex Genesi addidit Irenaeus.

"Two peoples", etc. Irenaeus added these words from Genesis.

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(40) ‹› · call in col 1044 (inferred)

In ventre tuo. In hodiernis τῶν Οʹ codd. ἐκ τῆς κοιλίας σου διασταλήσονται. In Vulgata similiter : ex ventre tuo dividentur. Sed cum Irenaeo legit et Barnabas epist. cap. 13.

In ventre tuo ("in your womb"). Today's manuscripts of the Seventy have ἐκ τῆς κοιλίας σου διασταλήσονται ("from your womb they shall be divided"), and the Vulgate likewise, ex ventre tuo dividentur. But Barnabas, Epistle chapter 13, also reads with Irenaeus.

Scripture references (superscript calls) · cols 1043-1044 ⁴¹ Jos. II, 1. ⁴² Matth. XXI, 31. ⁴³ Cap. XXXVIII. ⁴⁴ Gal. III, 5, 7 et seq. ⁴⁵ Rom. IX, 10 et seqq.; Gen. XXV, 23.

41 Josh. 2:1. 42 Matt. 21:31. 43 [Older numbering:] Chapter XXXVIII. 44 Gal. 3:5, 7 ff. 45 Rom. 9:10 ff.; Gen. 25:23.

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 1044
marginal letters: A ex auditu; B catione sunt.; C hunc Clementis; D addunt editt.
old-edition numerals: 258 before fide sunt,
other: Latin only, no Greek printed

PG 7:1045

omnia antequam fiant; et propter hoc dixit : « Jacob dilexi, Esau autem odio habui . »

all things before they come to pass; and on account of this He said: "Jacob have I loved, but Esau have I hated."

3. Si quis autem et actus qui sunt Jacob addiscat, inveniet eos non inanes, sed plenos dispositionum : et inprimis in nativitate ejus, quemadmodum apprehendit calcaneum fratris et Jacob vocatus est, id est supplantator ; tenens, et qui non tenetur ; ligans pedes, sed qui non ligatur ; luctans, et vincens ; tenens in manu calcaneum adversarii, id est victoriam. Ad hoc enim nascebatur Dominus, cujus typum generationis praestabat, de quo et Joannes in Apocalypsi ait : « Exivit vincens, ut vinceret . » Deinde autem primogenita accipiens, quando vituperavit ea frater ejus : quemadmodum et junior populus eum primogenitum Christum accepit, cum eum repulit populus aetate provectior, dicens : « Non habemus regem, nisi Caesarem . » In Christo autem universa benedictio : et propter hoc benedictiones prioris populi a Patre surripuit posterior populus, quemadmodum Jacob abstulit benedictionem hujus Esau. Ob quam causam fratris patiebatur insidias et persecutiones frater suus, sicut et Ecclesia hoc idem a Judaeis patitur. Peregre nascebantur XII tribus, genus Israel, quoniam et Christus peregre incipiebat duodecastylum firmamentum Ecclesiae generare. Variae oves, quae fiebant, huic Jacob merces : et Christi merces, qui ex variis et differentibus gentibus in unam cohortem fidei convenientes fiunt homines, quemadmodum Pater promisit ei : « Postula, » dicens, « a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. » Et quoniam multitudinis filiorum Domini prophetae fiebat Jacob, necessitas omnis fuit ex duabus sororibus eum filios facere ; quemadmodum Christus ex duabus legibus unius et ejusdem Patris : similiter autem

3. And if anyone will also learn the deeds of Jacob, he will find them not empty, but full of dispensations: and first of all in his birth, how he laid hold of his brother's heel and was called Jacob, that is, a supplanter; holding, and not being held; binding the feet, yet not being bound; wrestling, and overcoming; holding in his hand the heel of the adversary, that is, the victory. For unto this was the Lord born, the type of Whose birth he set forth, concerning Whom John also in the Apocalypse says: "He went forth conquering, that He might conquer." And next, receiving the birthright, when his brother disparaged it: even as the younger people also received Him, Christ the First-begotten, when the older people rejected Him, saying: "We have no king but Caesar." Now in Christ is every blessing: and on account of this the later people stole away from the Father the blessings of the former people, even as Jacob took away the blessing of this Esau. On account of which cause he suffered the plots and persecutions of his brother, even as the Church also suffers this very same thing from the Jews. The twelve tribes, the race of Israel, were born in a foreign land, because Christ also was about to generate in a foreign land the twelve-pillared foundation of the Church. The speckled sheep were made the wages for this Jacob: and the wages of Christ are the men who out of various and different nations come together into one cohort of faith, even as the Father promised Him, saying: "Ask of Me, and I will give Thee the nations for Thine inheritance, and the ends of the earth for Thy possession." And since for the multitude of his sons Jacob became a prophet of the Lord, there was every necessity that he should beget sons from two sisters; even as Christ did from two laws of one and the same Father: and in like manner

Editors' notes and page, col. 1045

Footnotes

(41) ‹› · call in col 1045

Tenens et qui. Editt., tenens, sed qui.

Tenens et qui ("holding, and who"). The printed editions have tenens, sed qui ("holding, but who").

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(42) ‹› · call in col 1045

Praestabat. Sic Feuard. in marg., Claromont. et Voss.; caeteri, monstrabat.

Praestabat ("furnished"). So Feuardent in the margin and the Clermont and Vossius manuscripts; the rest have monstrabat ("showed").

(printed under page 531)

(43) ‹incipiebat› · call in col 1045

Incipiebat ... generare. I. e. generaturus erat.

Incipiebat … generare ("was beginning … to beget"). That is, "was about to beget".

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(44) ‹firmamentum› · call in col 1045

Duodecastylum firmamentum. Sic pro decastylum firmamentum restituit Feuard. ex vet. cod., suffragantibus Clarom. et Voss. Apostolos intelligit, quibus ceu duodecim στύλοις, seu columnis fulcitur Ecclesia, utpote qui Ecclesiam sanguine suo, exemplis atque doctrina fundarint : quemadmodum duodecim filii Jacob totius Israelitici generis fundamenta et capita exstiterunt. Frustra igitur Grabius pro duodecastylum, legendum vellet duodecaphylum ; haec enim lectio stare non potest cum Irenaei allusione. Ecqui vero ... firmamentum Ecclesiae dicatur duodecaphylum, seu duodecim tribuum, viderit vir acutus, et explicet, si possit.

Duodecastylum firmamentum ("the twelve-pillared foundation"). So Feuardent restored it from an old manuscript, for decastylum firmamentum, with the support of the Clermont and Vossius manuscripts. He means the apostles, on whom, as on twelve στῦλοι or columns, the Church is propped, since they founded the Church by their blood, their example and their teaching, just as the twelve sons of Jacob were the foundations and heads of the whole Israelite race. Grabe therefore needlessly wanted duodecaphylum ("of twelve tribes") read for duodecastylum; for that reading cannot stand with Irenaeus's allusion. How indeed the foundation of the Church could be called duodecaphylum, "of twelve tribes", let that sharp man see, and explain if he can.

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(45) ‹huic Jacob› · call in col 1045

Huic Jacob. Sic Clarom., Arundel. et Grabius. Caeteri, hinc Jacob.

Huic Jacob ("to this Jacob"). So the Clermont and Arundel manuscripts and Grabe. The rest have hinc Jacob ("hence Jacob").

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(46) ‹qui› · call in col 1045

Qui. Sic recte Clarom. In Feuard. edit. et ms. Voss. perperam, quia; in reliquis neutrum legitur.

Qui ("who"). So rightly the Clermont manuscript. Feuardent's edition and the Vossius manuscript wrongly have quia ("because"); in the rest neither is read.

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(47) ‹fiebat› · call in col 1045

Multitudinis... fiebat. Ita recte Clarom. et Voss. In Eras., Gallas., Feuard., Arund., Ottob. et Merc. 2 corrupte, et sine sensu : multitudines ... fiebant. Nec melius scripsit Grab. multitudinis... fiebant : haud advertens eumdem typum mercedis versicolorum ovium Jacobo assignatae hic ab Irenaeo pertexi. Et quoniam, inquit, Jacobo prophetae (seu qui propheta erat) multitudinis filiorum Domini, versicolorum ovium merces fiebat, seu nascebatur ; ut figura omni ex parte quadraret, necessitas omnis fuit, etc.

Multitudinis … fiebat. So rightly the Clermont and Vossius manuscripts. Erasmus, Gallasius, Feuardent, and the Arundel, Ottoboni and Mercerus 2 manuscripts have, corruptly and without sense, multitudines … fiebant. Nor did Grabe write better with multitudinis … fiebant, not noticing that Irenaeus is here carrying on the same type of the wage of parti-coloured sheep assigned to Jacob. "And since," he says, "to Jacob, the prophet (or the one who was a prophet) of the multitude of the Lord's sons, a wage of parti-coloured sheep was coming about," or was being born, "so that the figure should fit in every part, it was altogether necessary", etc.

(printed under page 531)

Page

running head: 1045 CONTRA HÆRESES L
marginal letters: A « Ja-; B cum eum; C dicens, « a me,; D Ecclesia, utpote
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word au-
other: the word autem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1046

PG 7:1046

et ex ancillis ; significans quoniam secundum carnem ex liberis, et ex servis Christus statueret filios Dei, similiter omnibus dans munus Spiritus vivificantis nos. Omnia autem ille faciebat propter illam juniorem, bonos oculos habentem, Rachel, quae praefigurabat Ecclesiam, propter quam sustinuit Christus : qui tunc quidem per patriarchas suos et prophetas praefigurans et praenuntians futura, praeexercens suam partem dispositionibus Dei, et assuescens haereditatem suam obedire Deo, et peregrinari in saeculo, et sequi verbum ejus, et praesignificare futura. Nihil enim vacuum, neque sine signo apud Deum.

also from handmaids; signifying that according to the flesh Christ would establish sons of God both from the free and from slaves, giving to all alike the gift of the Spirit that quickens us. And all things he did on account of that younger one, having good eyes, Rachel, who prefigured the Church, on whose account Christ endured: Who then indeed through His patriarchs and prophets prefigured and foretold things to come, training His portion beforehand by the dispensations of God, and accustoming His inheritance to obey God, and to sojourn as pilgrims in the world, and to follow His word, and to prefigure things to come. For nothing is empty, nor without a sign with God.

CAPUT XXII.

Chapter XXII.

Christum non venisse propter unius saeculi homines, sed propter omnes qui juste ac pie viventes in ipsum crediderant, ac deinceps credituri erant.

That Christ did not come on account of the men of one age, but on account of all who, living justly and piously, had believed in Him, and were hereafter to believe.

1. In novissimis autem temporibus, cum venit plenitudo temporis libertatis, ipsum Verbum per seipsum sordes abluit filiarum Sion, manibus suis lavans pedes discipulorum. Hic est enim finis humani generis haeredificantis Deum : uti quemadmodum in initio per primos, omnes in servitutem redacti sumus debito mortis , sic in ultimo per novissimum omnes , qui ab initio discipuli, emundati et abluti quae sunt mortis, in vitam veniant Dei. Qui enim pedes lavit discipulorum, totum sanctificavit corpus, et in emundationem adduxit. Quapropter et recumbentibus eis ministrabat escam, significans eos qui in terra recumbebant, quibus venit ministrare vitam. Sicut Jeremias ait : « Recommemoratus est Dominus sanctus Israel mortuorum suorum, qui praedormierunt in terra defossionis, et descendit ad eos, uti evangelizaret eis salutare suum, ad salvandum eos. » Propter hoc autem, et discipulorum oculi

1. Now in the last times, when the fullness of the time of liberty came, the Word Himself by Himself washed away the filth of the daughters of Sion, with His own hands washing the feet of the disciples. For this is the end of the human race inheriting God: that even as in the beginning through the first ones we were all reduced into bondage by the debt of death, so in the end through the last One all who from the beginning were disciples, being cleansed and washed from the things of death, may come into the life of God. For He Who washed the feet of the disciples sanctified the whole body, and brought it unto cleansing. Wherefore also as they reclined He ministered food to them, signifying those who were reclining in the earth, to whom He came to minister life. As Jeremiah says: "The Holy Lord of Israel remembered His dead, who slept beforehand in the earth of burial, and He descended to them, that He might preach the good tidings of His salvation to them, to save them." And on account of this also the eyes of the disciples

Editors' notes and page, col. 1046

Footnotes

(48) ‹› · call in col 1046 (inferred; call not visible)

Statueret. Al., statuet.

Statueret ("should establish"). Others have statuet ("will establish").

(printed under page 531)

(49) ‹› · call in col 1046 (inferred; call not visible)

Assuescens. Pro assuefaciens.

Assuescens, for assuefaciens ("accustoming").

(printed under page 531)

(50) ‹› · call in col 1046 (inferred; call not visible)

Praesignificare ... apud Deum. In editt., praefigurare ... apud eum.

Praesignificare … apud Deum ("to foreshow … with God"). The printed editions have praefigurare … apud eum ("to prefigure … with him").

(printed under page 531)

(51) ‹in ultimo› · call in col 1046

In ultimo. Scil. tempore.

In ultimo ("at the last"). That is, at the last time.

(printed under page 531)

(52) ‹per novissimum› · call in col 1046

Per novissimum. Christum videlicet, novissimum hominem. Sic Clarom. Alii omnes perperam, per novissima.

Per novissimum ("through the last one"), that is, Christ, the last man. So the Clermont manuscript. All the others wrongly have per novissima ("through the last things").

(printed under page 531)

(53) ‹in emundationem› · call in col 1046

In emundationem. In deest in Eras. et Gallas.

In emundationem ("to cleansing"). In is missing in Erasmus and Gallasius.

(printed under page 531)

(54) ‹recumbebant› · call in col 1046

Recumbebant. Ludit Irenaeus in verbo ἀνακεῖσθαι, quod in praeced. commate accipit pro discumbere in mensa, hic vero pro mortuum jacere.

Recumbebant ("were lying"). Irenaeus plays on the word ἀνακεῖσθαι, which in the preceding clause he takes for reclining at table, but here for lying dead.

(printed under page 531)

(55) ‹Jeremias ait› · call in col 1046

Jeremias ait. Vide quae supra notavimus ad lib. ii, cap. 22, num. 4.

Jeremiah says. See what we noted above on Book 2, chapter 22, no. 4.

(printed under page 531)

(56) ‹qui praedormierunt› · call in col 1046

Qui praedormierunt. Haec desunt in Clarom.

Qui praedormierunt ("who had fallen asleep before"). These words are missing in the Clermont manuscript.

(printed under page 531)

(57) ‹in terra defossionis› · call in col 1046

In terra defossionis. Clarom., in terra depositionis.

In terra defossionis ("in the land of burial"). The Clermont manuscript has in terra depositionis ("in the land of laying down").

(printed under page 531)

(58) ‹evangelizaret› · call in col 1046

Evangelizaret eis. Clarom. evangelizaret in eis.

Evangelizaret eis ("that he might announce to them"). The Clermont manuscript has evangelizaret in eis.

Scripture references (superscript calls) · cols 1045-1046 ⁴⁶ Rom. IX, 13. ⁴⁷ Gen. XXV, 25. ⁴⁸ Apoc. VI, 2. ⁴⁹ Gen. XXV, 32. ⁵⁰ Joan. XIX, 15. ⁵¹ Gen. XXX, 32. ⁵² Psal. II, 8. ⁵³ Cap. XXXIX.

46 Rom. 9:13. 47 Gen. 25:25. 48 Rev. 6:2. 49 Gen. 25:32. 50 John 19:15. 51 Gen. 30:32. 52 Ps. 2:8. 53 [Older numbering:] Chapter XXXIX.

(printed under page 531)

Page

running head: A HÆRESES LIB. IV. 1046
marginal letters: A tem et ex; B Christum non; C (54), quibus; D (50) Praesignificare
old-edition numerals: 259 before CAPUT XXII.
other: Latin only, no Greek printed; begins mid-word tem; editors' matter: Christum non venisse

PG 7:1047

erant gravati veniente Christo ad passionem, et inveniens eos dormientes Dominus, primo quidem dimisit, significans patientiam Dei in dormitione hominum ; secundo vero veniens excitavit eos, et erexit, significans quoniam passio ejus expergefactio est dormientium discipulorum, propter quos « et descendit in inferiora terrae , » id quod erat inoperatum conditionis visurus oculis, de quibus et dicebat discipulis : « Multi prophetae et justi cupierunt videre et audire quae vos videtis et auditis . »

were heavy when Christ came to His passion, and the Lord finding them sleeping, the first time indeed left them alone, signifying the patience of God in the sleeping of men; but coming the second time He awakened them, and raised them up, signifying that His passion is the awakening of the sleeping disciples, on whose account "He also descended into the lower parts of the earth," to behold with His eyes that part of the creation which was unfinished, concerning whom He also said to the disciples: "Many prophets and righteous men have desired to see and to hear the things which you see and hear."

2. Non enim propter eos solos, qui temporibus Tiberii Caesaris crediderunt ei, venit Christus; nec propter eos solos, qui nunc sunt, homines providentiam fecit Pater ; sed propter omnes omnino homines, qui ab initio propter virtutem suam in sua generatione, et timuerunt, et dilexerunt Deum, et juste et pie conversati sunt erga proximos, et concupierunt videre Christum, et audire vocem ejus. Quapropter omnes hujusmodi in secundo adventu primo de somno excitabit, et eriget tam eos, quam reliquos qui judicabuntur, et constituet in regnum suum. Quoniam quidem « unus Deus, qui » patriarchas quidem direxit in dispositiones suas , « justificavit » autem « circumcisionem ex fide, et praeputium per fidem . » Quemadmodum enim in primis nos praefigurabamur, et praenuntiabamur, sic rursus in nobis illi deformantur , hoc est in Ecclesia, et recipiunt mercedem pro his quae laboraverunt.

2. For Christ did not come on account of those alone who believed in Him in the times of Tiberius Caesar; nor did the Father exercise providence on account of those men alone who now are; but on account of all men altogether, who from the beginning, according to their virtue in their generation, both feared and loved God, and lived justly and piously towards their neighbours, and desired to see Christ, and to hear His voice. Wherefore all such He will in His second coming first awaken from sleep, and raise up both them and the rest who shall be judged, and establish them in His kingdom. Since indeed it is "one God, Who" directed the patriarchs indeed unto His dispensations, and "justified the circumcision by faith, and the uncircumcision through faith." For even as we were prefigured and foretold in the first ones, so in turn they are formed in us, that is, in the Church, and receive the reward for the things wherein they laboured.

CAPUT XXIII.

Chapter XXIII.

Patriarchas et prophetas Christi adventum praesignificantes, viam posteris ad Christi fidem muniisse : ideoque minorem apostolorum laborem fuisse, quod fructum alieni laboris colligerent.

That the patriarchs and prophets, prefiguring the coming of Christ, prepared the way for posterity unto the faith of Christ: and that therefore the labour of the apostles was less, because they gathered the fruit of another's labour.

1. Propter hoc dicebat Dominus discipulis : « Ecce, dico vobis, attollite oculos vestros, et videte regiones, quoniam albae sunt ad messem. Nam messor mercedem accipit, et congregat fructum in vitam aeternam ; uti et qui seminat, et qui metit, simul gaudeant. In hoc enim est sermo verus, quoniam alius est qui seminat, et alius qui metit. Ego enim praemisi vos metere quod vos non laborastis: alii laboraverunt, et vos in laborem eorum introistis . Qui ergo sunt qui laboraverunt, qui dispositionibus Dei deservierunt? Manifestum est, quia patriarchae et prophetae, qui etiam praefiguraverunt nostram fidem, et disseminaverunt in terra adventum Filii Dei, quis et qualis erit : uti qui posteriores

1. On account of this the Lord said to the disciples: "Behold, I say to you, lift up your eyes, and see the regions, that they are white for harvest. For the reaper receives wages, and gathers fruit unto life eternal; that both he who sows and he who reaps may rejoice together. For in this is the saying true, that one is he who sows, and another he who reaps. For I have sent you to reap that whereon you have not laboured: others have laboured, and you have entered into their labour." Who then are they that laboured, and served the dispensations of God? It is manifest that they are the patriarchs and prophets, who also prefigured our faith, and sowed abroad upon the earth the coming of the Son of God, Who and what manner of One He shall be: that the men who should come

Editors' notes and page, col. 1047

Footnotes

(59) ‹› · call in col 1047

Multi. Igitur additum in Clarom. et Voss.

Multi ("many"). The Clermont and Vossius manuscripts add igitur ("therefore").

(printed under page 532)

(60) ‹› · call in col 1047

Propter virtutem. Sic in Feuard. marg., Clarom. et Voss.; caeteri, secundum virtutem.

Propter virtutem ("because of the power"). So Feuardent's margin and the Clermont and Vossius manuscripts; the rest have secundum virtutem ("according to the power").

(printed under page 532)

(61) ‹justificavit› · call in col 1047

Justificavit. Al., justificat.

Justificavit ("justified"). Others have justificat ("justifies").

(printed under page 532)

(62) ‹simul gaudeant› · call in col 1047

Gaudeant. Sic Feuard. in marg., Arund. et Merc. 1. In Clarom., adgaudeant ; in reliquis, gaudeat.

Gaudeant ("may rejoice", plural). So Feuardent in the margin and the Arundel and Mercerus 1 manuscripts. The Clermont has adgaudeant; the rest, gaudeat (singular).

(printed under page 532)

Page

running head: 1047 S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A et in-; B in; C CAPUT XXIII; D sitionibus Dei
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word poste-; editors' matter: Patriarchas et prophetas
other: the word posteriores was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1048

PG 7:1048

erant futuri homines, habentes timorem Dei, facile susciperent adventum Christi, instructi a prophetis. Et propter hoc Joseph, cum cognovisset quod praegnans esset Maria, et cogitaret absconse dimittere eam, angelus in somnis dixit ad eum . « Ne timueris assumere Mariam conjugem tuam; quod enim habet in ventre, ex Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum : ipse enim salvabit populum suum a peccatis eorum . » Et adjecit suadens ei : « Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino per prophetam dicentem : Ecce virgo in utero accipiet, et pariet filium, et vocabitur nomen ejus Emmanuel ; » per sermones prophetae suadens ei, et excusans Mariam : hanc eamdem esse ostendens , quae ab Isaia esset praenuntiata virgo, quae generaret Emmanuel. Quapropter sine dubitatione suasus Joseph, et Mariam accepit, et in reliqua universa educatione Christi gaudens obsequium praestitit, usque in Aegyptum suscipiens profectionem, et inde regressum , et in Nazareth transmigrationem. Denique qui ignorabant Scripturas , et repromissionem Dei , et dispositionem Christi, patrem eum vocabant pueri. Propter hoc autem et ipse Dominus in Capharnaum Isaiae prophetias legebat : « Spiritus Domini super me, quapropter unxit me, evangelizare pauperibus misit me, curare contribulatos corde , praeconare captivis remissionem, et caecis visionem . » Semetipsum quoque ostendens praenuntiatum per Isaiae prophetiam, dicebat eis : « Hodie adimpleta est Scriptura haec in auribus vestris . »

after, having the fear of God, might easily receive the coming of Christ, having been instructed by the prophets. And on account of this, when Joseph knew that Mary was with child, and was minded to put her away privately, the angel in a dream said to him: "Fear not to take unto you Mary your wife; for that which is in her womb is of the Holy Spirit. And she shall bring forth a son, and you shall call His name Jesus: for He Himself shall save His people from their sins." And he added, persuading him: "Now all this was done, that what was spoken by the Lord through the prophet might be fulfilled, saying: Behold, a virgin shall conceive in the womb, and shall bring forth a son, and His name shall be called Emmanuel;" persuading him through the words of the prophet, and excusing Mary: showing that she was this very same virgin who had been foretold by Isaiah, who should give birth to Emmanuel. Wherefore Joseph, being persuaded without doubt, both took Mary, and in all the rest of the nurturing of Christ joyfully rendered obedience, undertaking the journey even into Egypt, and the return thence, and the removal to Nazareth. Hence those who were ignorant of the Scriptures, and of the promise of God, and of the dispensation of Christ, called him the father of the Child. And on account of this the Lord Himself also in Capernaum read the prophecies of Isaiah: "The Spirit of the Lord is upon Me, wherefore He has anointed Me, to preach good tidings to the poor He has sent Me, to heal the broken-hearted, to proclaim release to captives, and sight to the blind." And showing that He Himself had been foretold through the prophecy of Isaiah, He said to them: "To-day is this Scripture fulfilled in your ears."

2. Propter hoc et Philippus , cum invenisset eunuchum reginae Aethiopum legentem ea quae scripta sunt : « Quemadmodum ovis ad victimam ductus est, et quemadmodum agnus in conspectu tondentis sine voce, sic non aperuit os suum. In humilitate judicium ejus ablatum est ; » et reliqua quaecunque de passione ejus, et de carnali adventu, et quemadmodum inhonoratus est a non credentibus ei, pertransivit propheta; facile suasit ei credere eum, esse Christum Jesum, qui sub Pontio Pilato crucifixus est, et passus est, et quaecunque praedixit propheta, eumque esse Filium Dei , qui aeternam vitam hominibus dat. Et statim ut baptizavit eum, abscessit ab eo. Nihil enim aliud deerat ei, qui a prophetis fuerat praecatechizatus : non Deum Patrem, non conversationis dispositionem, sed solum adventum ignorabat Filii Dei,

2. On account of this Philip also, when he had found the eunuch of the queen of the Ethiopians reading the things that were written: "He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In humility His judgement was taken away;" and all the other things which the prophet recounted concerning His passion, and concerning His coming in the flesh, and how He was dishonoured by those who did not believe in Him; easily persuaded him to believe that He is Christ Jesus, Who was crucified under Pontius Pilate, and suffered, and all things whatsoever the prophet foretold, and that He is the Son of God, Who gives eternal life to men. And straightway when he had baptized him, he departed from him. For nothing else was lacking to him, who had been catechized beforehand by the prophets: not God the Father, not the ordering of his manner of life, but he was ignorant only of the coming of the Son of God,

Editors' notes and page, col. 1048

Footnotes

(63) ‹› · call in col 1048 (inferred; call not visible)

Timueris. Al., timeas.

Timueris ("you should fear"). Others have timeas.

(printed under page 532)

(64) ‹› · call in col 1048 (inferred; call not visible)

Et vocabis nomen ejus Jesum. Clarom., et vocabitur nomen ejus Jesus.

"And you shall call his name Jesus." The Clermont manuscript has "and his name shall be called Jesus".

(printed under page 532)

(65) ‹› · call in col 1048 (inferred; call not visible)

Praenuntiata. Feuard. in marg. et Clarom. pronuntiata.

Praenuntiata ("foretold"). Feuardent in the margin and the Clermont manuscript have pronuntiata ("pronounced").

(printed under page 532)

(66) ‹vocabant› · call in col 1048

Vocabant. Editt. cum. Arundel. et Merc. 2, putabant.

Vocabant ("called"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have putabant ("thought").

(printed under page 532)

(67) ‹Isaiae prophetiam› · call in col 1048

Isaiae prophetiam. Sic pro prophetam, vel prophetas reposui ex Clarom.

Isaiae prophetiam ("Isaiah's prophecy"). I have restored this from the Clermont manuscript, for prophetam or prophetas.

Scripture references (superscript calls) · cols 1047-1048 ⁵⁴ Ephes. IV, 9. ⁵⁵ Matth. XIII, 17. ⁵⁶ Rom. III, 30. ⁵⁷ Cap. XL. ⁵⁸ Joan. IV, 35 et seqq. ⁵⁹ Matth. I, 20, 21. ⁶⁰ Ibid., 22, 23. ⁶¹ Luc. IV, 18. ⁶² Ibid., 21. ⁶³ Act. VIII, 27 et seq. ⁶⁴ Isa. liii, 7.

54 Eph. 4:9. 55 Matt. 13:17. 56 Rom. 3:30. 57 [Older numbering:] Chapter XL. 58 John 4:35 ff. 59 Matt. 1:20-21. 60 Ibid., 1:22-23. 61 Luke 4:18. 62 Ibid., 4:21. 63 Acts 8:27 ff. 64 Isa. 53:7.

(printed under page 532)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS 1048
marginal letters: A riores erant; B ostendens , quae; C phetiam (67),; D baptizavit eum,
old-edition numerals: 260 before .Denique
other: Latin only, no Greek printed; begins mid-word riores

PG 7:1049

quem cum breviter cognovisset, agebat iter gaudens, praeco futurus in Aethiopia Christi adventus. Quapropter non multum laboravit circa eum Philippus, quoniam erat in timore Dei praeaptatus a prophetis. Propter hoc autem et apostoli, oves colligentes quae perierant domus Israel, de Scripturis alloquentes eos, ostendebant Jesum crucifixum hunc esse Christum Filium Dei vivi, et magnam multitudinem suadebant, qui tamen habebant timorem ad Deum : et una die baptizati sunt hominum tria millia, et quatuor, et quinque.

when he had briefly come to know Him, he went on his way rejoicing, to be the herald in Ethiopia of Christ's coming. Wherefore Philip did not labour much over him, because he had been prepared beforehand in the fear of God by the prophets. On this account also the apostles, gathering the sheep of the house of Israel that had perished, speaking to them from the Scriptures, showed that this Jesus crucified was the Christ, the Son of the living God, and persuaded a great multitude, who however had the fear of God: and in one day there were baptized three thousand men, and four, and five.

CAPUT XXIV.

Chapter XXIV.

Difficiliorem fuisse gentium, quam Judaeorum conversionem; majorem proinde apostolorum laborem qui illi, quam qui huic operam navabant.

That the conversion of the Gentiles was more difficult than that of the Jews; and consequently the labour of the apostles who devoted their efforts to the former was greater than that of those who devoted them to the latter.

1. Propter hoc et Paulus, gentium apostolus cum esset : « Plus eis, » inquit, « omnibus laboravi. » Illis enim facilis catechizatio fuit, videlicet cum ex Scripturis haberent ostensiones; et qui Moysem et prophetas audiebant, et facile recipiebant primogenitum mortuorum, et principem vitae Dei, eum qui per extensionem manuum dissolvebat Amalech, et vivificabat hominem de serpentis plaga per fidem, quae erat in eum, gentes quidem primo catechizabat Apostolus, quemadmodum in eo libro, qui ante hunc est, ostendimus, discedere ab idolorum superstitione, et unum Deum colere, factorem coeli et terrae, et universae conditionis fabricatorem : esse autem hujus Filium Verbum ejus, per quem constituit omnia; et hunc in novissimo tempore hominem in hominibus factum, reformasse quidem humanum genus, destruxisse autem et vicisse inimicum hominis, et donasse suo plasmati adversus reluctantem victoriam. Adhuc autem etsi non faciebant qui erant ex circumcisione sermones Dei, quod essent contemptores; sed erant praestructi non moechari, nec fornicari, non furari, nec fraudare, et quaecumque in exterminium proximorum fiunt, mala esse, et odiri a Deo. Quapropter et facile assentiebant ab his abstinere, quoniam haec didicerant.

1. On this account also Paul, since he was the apostle of the Gentiles, says: "I laboured more abundantly than they all." For to them the catechetical instruction was easy, namely since they had proofs from the Scriptures; and as those who heard Moses and the prophets also readily received the First-begotten of the dead, and the Prince of the life of God, Him Who by the stretching forth of hands routed Amalek, and quickened man from the wound of the serpent through the faith which was in Him, the Apostle first instructed the Gentiles, as we have shown in the book which precedes this one, to depart from the superstition of idols, and to worship one God, the Maker of heaven and earth, and the Framer of the whole creation: and that His Son is His Word, through Whom He established all things; and that He in the last time, having been made man among men, reformed the human race indeed, and destroyed and conquered the enemy of man, and bestowed upon His handiwork victory against the adversary. Moreover, although those who were of the circumcision did not perform the words of God, because they were despisers; yet they had been instructed beforehand not to commit adultery, nor to commit fornication, not to steal, nor to defraud, and that whatsoever things are done to the destruction of one's neighbours are evil, and are hated by God. Wherefore also they readily agreed to abstain from these things, because they had learned them.

Editors' notes and page, col. 1049

Footnotes

(68) ‹› · call in col 1049

Quoniam. Al., qui vel quia.

Quoniam ("since"). Others have qui ("who") or quia ("because").

(printed under page 533)

(69) ‹› · call in col 1049

Et quatuor et quinque. Quatuor hominum millia baptizasse apostolos una die, nullibi in Actis eorum legimus. Quare nisi haec a traditione acceperit Irenaeus, existimarem particulam et, ante quinque, accipiendam esse pro vel, pro more scriptorum mediae et infimae Latinitatis. Nam Act. V, 4, eorum qui Petri verbis crediderunt numerus fuisse dicitur, ὡσεὶ χιλιάδες πέντε, quasi quinque millia, i. e. circiter, plus minus quinque millia : unde scribere potuit Irenaeus, quatuor aut quinque millia.

"Both four and five." Nowhere in their Acts do we read that the apostles baptized four thousand men in one day. So, unless Irenaeus received this from tradition, I should think the particle et before quinque is to be taken for vel ("or"), after the manner of writers of middle and late Latinity. For in Acts 5:4 [sic] the number of those who believed Peter's words is said to have been ὡσεὶ χιλιάδες πέντε, "about five thousand", that is, roughly, five thousand more or less: hence Irenaeus could write "four or five thousand".

(printed under page 533)

(70) ‹› · call in col 1049

Et qui. Pro, utpote qui.

Et qui ("and who"), for utpote qui ("inasmuch as they").

(printed under page 533)

(71) ‹in hominibus› · call in col 1049

In hominibus. Male his vocibus praefigitur et in editt. Eras., Gallas. et Feuard.

In hominibus ("among men"). In the editions of Erasmus, Gallasius and Feuardent et is wrongly set before these words.

(printed under page 533)

(72) ‹sed› · call in col 1049

Sed. Pro attamen ; quod interpreti non infrequens.

Sed ("but"), for attamen ("yet"); not infrequent with the translator.

(printed under page 533)

(73) ‹praestructi› · call in col 1049

Praestructi. Editt. cum Arund. et Merc. 2, praeinstructi. Praestruere, verbum interpreti familiare.

Praestructi ("prepared beforehand"). The printed editions, with the Arundel and Mercerus 2 manuscripts, have praeinstructi. Praestruere is a word familiar to the translator.

(printed under page 533)

(74) ‹nec fornicari› · call in col 1049

Nec fornicari. Desunt in Eras. et Gallas.

Nec fornicari ("nor to commit fornication"). Missing in Erasmus and Gallasius.

(printed under page 533)

(75) ‹didicerant› · call in col 1049

Didicerant. Ita Clarom. melius quam alii, didicerunt.

Didicerant ("they had learned"). So the Clermont manuscript, better than the others, who have didicerunt ("they learned").

(printed under page 533)

Page

running head: 1049 CONTRA HÆRESES
marginal letters: A quem cum breviter; B 1. Propter hoc; C novissimo tempore; D (69) Et quatuor
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Difficiliorem fuisse gentium

PG 7:1050

2. Gentiles vero et hoc ipsum discere oportebat quoniam hujusmodi operationes malae, et exterminatoriae, et inutiles sunt, et damnosae his qui operantur eas. Quapropter plus laborabat qui in gentes apostolatum acceperat, quam qui in circumcisione praeconabant Filium Dei. Illos enim adjuvabant Scripturae, quas confirmavit Dominus, et adimplevit, talis veniens qualis et praedicabatur : hic vero peregrina quaedam eruditio, et nova doctrina, deos gentium non solum non esse deos, sed et idola esse daemoniorum; esse autem unum Deum, qui est « super omnem principatum, et dominationem, et potestatem, et omne nomen quod nominatur : » et hujus Verbum naturaliter quidem invisibilem, palpabilem et invisibilem in hominibus factum, et « usque ad mortem » descendisse, « mortem autem crucis : » et eos qui in eum credunt, incorruptibiles et impassibiles futuros, et percipere regnum coelorum. Et haec sermone praedicabantur gentibus sine Scripturis; quapropter et plus laborabant qui in gentes praedicabant. Generosior autem rursus fides gentium ostenditur, sermonem Dei assequentium, sine instructione Litterarum.

2. But the Gentiles had to learn this very thing also, that works of this sort are evil, and destructive, and unprofitable, and harmful to those who practise them. Wherefore he who had received the apostleship to the Gentiles laboured more than those who proclaimed the Son of God among the circumcision. For the Scriptures aided them, which the Lord confirmed and fulfilled, coming such as He was also preached: whereas here there was a certain foreign instruction and new doctrine, that the gods of the Gentiles are not only not gods, but are even idols of demons; and that there is one God, Who is "above all principality, and dominion, and power, and every name that is named:" and that His Word, invisible indeed by nature, was made palpable and visible among men, and descended "even unto death, the death of the cross:" and that those who believe in Him shall be incorruptible and impassible, and receive the kingdom of the heavens. And these things were preached by word to the Gentiles without the Scriptures; wherefore also those who preached among the Gentiles laboured more. Yet on the other hand the faith of the Gentiles is shown to be nobler, following the word of God without the instruction of the Sacred Letters.

CAPUT XXV.

Chapter XXV.

Utrumque testamentum in Abrahamo, et in Thamaris partu praesignatum fuisse : unum vero utriusque testamenti Deum esse.

That both testaments were prefigured in Abraham and in the child-bearing of Tamar: and that there is one God of both testaments.

1. Sic enim oportuerat filios Abrahae, quos illi de lapidibus excitavit Deus, et fecit assistere ei, principi et praenuntiatori facto nostrae fidei; qui et accepit testamentum circumcisionis, post eam justificationem quae fuerat in praeputio fidei : ut praefigurarentur in eo utraque testamenta, ut fieret pater omnium qui sequuntur Verbum Dei, et peregrinationem in hoc saeculo sustinent, id est eorum qui ex circumcisione, et eorum qui ex praeputio fideles sunt : sicut et « Christus lapis summus angularis, » omnia sustinens, et unam fidem Abrahae colligens eos, qui ex utroque Testamento apti sunt in aedificationem Dei. Sed haec quidem quae est in praeputio fides, utpote finem conjungens principio,

1. For thus it behoved the sons of Abraham, whom God raised up to him from the stones, and caused to stand beside him who was made the leader and herald beforehand of our faith; who also received the covenant of circumcision, after that justification of faith which had been in uncircumcision: that both covenants might be prefigured in him, that he might become the father of all who follow the Word of God, and sustain a pilgrimage in this world, that is, of those from the circumcision and of those from the uncircumcision who are faithful: even as also "Christ the chief corner-stone," sustaining all things, and gathering into the one faith of Abraham those who from both Covenants are fitted for the building of God. But this faith which is in uncircumcision, as joining the end to the beginning,

Editors' notes and page, col. 1050

Footnotes

(76) ‹› · call in col 1050 (inferred; call not visible)

Invisibilem. Sic Clarom., Voss. et Merc. 1, melius quam alii, invisibile, quia mox sequitur palpabilem et visibilem, idque pro interpretis more, ad genus nominis Graeci Λόγος attendentis. Conjicit vero clariss. Bullus in Defens. fid. Nic., pag. 470, hic respexisse Irenaeum insignem locum Ignatii in Epistola ad Polycarpum, ejusdem Irenaei magistrum : in quo vir apostolicus Christum Filium Dei dicit, τὸν ἀόρατον, τὸν δι' ἡμᾶς ὁρατόν· τὸν ἀψηλάφητον, τὸν ἀπαθῆ, τὸν δι' ἡμᾶς παθητόν. I. e. invisibilem propter nos visibilem ; impalpabilem, impassibilem, propter nos passibilem. Sed levior videtur haec conjectura.

Invisibilem ("invisible", masculine). So the Clermont, Vossius and Mercerus 1 manuscripts, better than the others, who have invisibile (neuter), because palpabilem et visibilem follows shortly; and this is after the translator's habit of attending to the gender of the Greek noun Λόγος. The most distinguished Bull, in his Defence of the Nicene Faith, page 470, conjectures that Irenaeus here had in view a notable passage of Ignatius in the Epistle to Polycarp, the master of the same Irenaeus, in which the apostolic man calls Christ the Son of God "the invisible, who for our sake became visible; the impalpable, the impassible, who for our sake became passible". But this conjecture seems rather slight.

(printed under page 533)

(77) ‹› · call in col 1050 (inferred; call not visible)

Et impassibiles. Haec desiderantur in Clarom.

Et impassibiles ("and impassible"). These words are wanting in the Clermont manuscript.

(printed under page 533)

(78) ‹Litterarum› · call in col 1050

Litterarum. Sacrarum videlicet. In editt. et codd. Arundel. ac Merc. 2, Scripturarum.

Litterarum ("of the letters"), that is, the sacred ones. The printed editions and the Arundel and Mercerus 2 manuscripts have Scripturarum ("of the Scriptures").

(printed under page 533)

(79) ‹in aedificationem Dei› · call in col 1050

Apti sunt in aedificationem Dei. Cod. Voss., apparati sunt in regno Dei.

"Are fit for the building of God." The Vossius manuscript has apparati sunt in regno Dei ("are made ready in the kingdom of God").

Scripture references (superscript calls) · cols 1049-1050 ⁶⁵ Cap. XLI. ⁶⁶ I Cor. XV, 10. ⁶⁷ Lib. iii, c. 12, n. 10. ⁶⁸ Ephes. I, 21. ⁶⁹ Philip. ii, 8. ⁷⁰ Cap. XLII. ⁷¹ Ephes. II, 20.

65 [Older numbering:] Chapter XLI. 66 1 Cor. 15:10. 67 [Irenaeus, Against Heresies] Book 3, ch. 12, no. 10. 68 Eph. 1:21. 69 Phil. 2:8. 70 [Older numbering:] Chapter XLII. 71 Eph. 2:20.

(printed under page 533)

Page

running head: RA HÆRESES LIB. IV. 1050
marginal letters: A 2. Gentiles vero; B et « usque ad mortem »; C principi et praenuntiatori; D didicerunt.
old-edition numerals: 261 before CAPUT XXV.
other: Latin only, no Greek printed; editors' matter: Utrumque testamentum in Abrahamo; prin- split at column end

PG 7:1051

prima et novissima facta est. Etenim ante circumcisionem erat in Abraham, et in reliquis justis, qui placuerunt Deo, sicut demonstravimus : et rursus in novissimis temporibus orta est in humano genere per Domini adventum. Circumcisio vero et lex operationum media obtinuerunt tempora.

has been made the first and the last. For before circumcision it was in Abraham, and in the rest of the righteous who pleased God, as we have demonstrated: and again in the last times it has sprung up in the human race through the coming of the Lord. But circumcision and the law of works occupied the middle times.

2. Hoc et per alia quidem multa, jam vero et per Thamar Judae nurum typice ostenditur. Cum enim concepisset geminos, alter eorum prior protulit manum suam : et cum obstetrix putaret eum primogenitum esse, coccinum alligavit signum in manu ejus. Cum hoc autem factum esset, et abstraxisset manum suam, prior exivit frater ejus Phares; sic deinde secundus ille, in quo erat coccinum, Zara : clare manifestante Scriptura, eum quidem populum qui habet coccinum signum, id est eam fidem quae est in praeputio, praeostensam quidem primum in patriarchis, post deinde subtractam, uti nasceretur frater ejus; deinde sic eum, qui prior esset, secundo loco natum, qui est cognitus per signum coccinum, quod erat in eo; quod est passio justi, ab initio praefigurata in Abel, et descripta a prophetis, perfecta vero in novissimis temporibus in Filio Dei.

2. This is typically shown both through many other things, and now also through Tamar the daughter-in-law of Judah. 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 upon his hand. But when this had been done, and he had drawn back his hand, his brother Perez came forth first; and thus afterwards came that second one, on whom was the scarlet, Zerah: the Scripture clearly manifesting that the people which has the scarlet token, that is, the faith which is in uncircumcision, was shown beforehand first in the patriarchs, and afterwards withdrawn, so that his brother might be born; and then thus he who was first was born in the second place, who is made known by the scarlet token which was upon him; which is the passion of the Just One, prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God.

3. Oportebat enim quaedam quidem praenuntiari paternaliter a patribus, quaedam autem praefigurari legaliter a prophetis, quaedam vero deformari secundum formationem Christi, ab his qui adoptionem perceperunt : omnia vero in uno Deo ostenduntur. Cum enim unus esset Abraham, in semetipso praefigurabat duo testamenta, in quibus alii quidem seminaverunt, alii vero messi sunt : « In hoc enim, » inquit, « sermo est verus, quoniam alter quidem est qui seminat » populus, « alter qui metet : » unus autem Deus praestans utrisque quae sunt apta, semen quidem seminanti, panem vero ad edendum metenti. Quemadmodum alter quidem est qui plantat, et alter qui adaquat, unus autem, qui dat incrementum, Deus. Disseminaverunt enim sermonem de Christo patriarchae et prophetae; demessa est autem Ecclesia, hoc est

3. For it behoved certain things indeed to be proclaimed beforehand after the manner of fathers by the fathers, and certain things to be prefigured after the manner of the law by the prophets, and certain things to be formed after the fashion of Christ in those who have received the adoption: yet all things are shown in one God. For while Abraham was one, in himself he prefigured the two testaments, in which some indeed sowed, and others reaped: "For herein," He says, "is the saying true, that one indeed is the people that sows, and another that shall reap:" but it is one God Who supplies what is fitting to both, seed to the sower, and bread for eating to the reaper. Even as one indeed is he who plants, and another he who waters, but it is one God Who gives the increase. For the patriarchs and prophets sowed abroad the word concerning Christ; but the Church reaped, that is,

Editors' notes and page, col. 1051

Footnotes

[Col 1052 sets a Greek fragment beside its Latin. Notes 84–85 are called in that Greek; the rest are called in the Latin.] (printed under page 534)

(80) ‹› · call in col 1051 (inferred; call not visible)

Prima et novissima. Eras., Gall. et Feuard., ex prima novissima.

Prima et novissima ("the first and the last"). Erasmus, Gallasius and Feuardent have ex prima novissima ("from the first, the last").

(printed under page 534)

(81) ‹› · call in col 1051 (inferred; call not visible)

Habet. Al., habebat.

Habet ("has"). Others have habebat ("had").

(printed under page 534)

(82) ‹formationem› · call in col 1051

Formationem. Editt., deformationem.

Formationem ("formation"). The printed editions have deformationem ("delineation").

(printed under page 534)

(83) ‹messi sunt› · call in col 1051

Messi sunt. Pro messuerunt; uti et paulo post, demessa est, pro demessuit.

Messi sunt ("reaped"), for messuerunt; just as a little later demessa est stands for demessuit.

(printed under page 534)

Page

running head: 1051 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A cipio, prima et; B cinum, Zara :; C ostenduntur. Cum enim; D (80) Prima et novissima.
old-edition numerals: (none)
other: Latin only, no Greek printed; cipio from prin- at column start

PG 7:1052

fructum percepit. Propter hoc et ipsi orant habere tabernaculum in ea, Jeremia dicente : « Quis dabit mihi in deserto habitationem novissimam ; » uti et qui seminat, et qui metit, simul gaudeant in Christi regno, qui omnibus adest, de quibus ab initio bene sensit Deus, attribuens adesse eis Verbum suum.

received the fruit. On this account they themselves also pray to have a tabernacle in her, as Jeremiah says: "Who will give me in the wilderness a last lodging-place;" that both he who sows and he who reaps may rejoice together in the kingdom of Christ, Who is present to all of whom God from the beginning was well pleased, granting His Word to be present with them.

CAPUT XXVI.

Chapter XXVI.

Thesaurus absconditus in Scripturis Christus, hujus adventu ac cruce patefactus; Scripturarum vero expositionem doctrinaeque veritatem a solis episcopis, qui in Ecclesia catholica successionem habent ab apostolis, petendam esse.

That Christ is the treasure hidden in the Scriptures, laid open by His coming and cross; and that the exposition of the Scriptures and the truth of doctrine are to be sought solely from the bishops who in the Catholic Church have succession from the apostles.

1. Si quis igitur intentus legat Scripturas, inveniet in iisdem de Christo sermonem, et novae vocationis praefigurationem.

1. If anyone therefore reads the Scriptures attentively, he will find in them the word concerning Christ, and the prefiguration of the new calling.

. . . . . . . . . . . . . . . Χριστός ἐστιν ὁ θησαυρὸς ὁ κεκρυμμένος ἐν ἀγρῷ..... (ἀγρὸς γὰρ ὁ κόσμος) κεκρυμμένος δὲ . . . . . . . . . . . ...... ὅτι διὰ τύπων καὶ παραβολῶν ἐσημαίνετο. Μὴ δυναμένων νοηθῆναι, πρὸ τοῦ τὴν ἔκβασιν τῶν προπεφητευμένων ἐλθεῖν, ἥτις ἐστὶν ἡ παρουσία τοῦ Κυρίου.

Christ is the treasure hidden in a field (for the field is the world), and hidden because He was signified by types and parables. Since they could not be understood before the fulfilment of the things prophesied beforehand came, which is the coming of the Lord.

Et propter hoc Danieli prophetae dicebatur: « Muni sermones, et signa librum usque ad tempus consummationis, quoadusque discant multi, et adimpleatur agnitio. In eo enim cum perficietur dispersio, cognoscent omnia haec. » Sed et Jeremias ait : « In novissimis diebus intelligent ea. »

And on this account it was said to Daniel the prophet: "Make fast the words, and seal the book until the time of the consummation, until many learn, and knowledge be fulfilled. For in it, when the dispersion shall be accomplished, they shall know all these things." And Jeremiah also says: "In the last days they shall understand these things."

. . . . . . . . . . . ..... Πᾶσα γὰρ προφητεία πρὸ τῆς ἐκβάσεως, αἴνιγμά ἐστι καὶ ἀντιλογία τοῖς ἀνθρώποις· ὅταν δὲ ἔλθῃ ὁ καιρὸς, καὶ ἀποβῇ τὸ προφητευθὲν, τότε τῆς

For every prophecy, before its fulfilment, is an enigma and a contradiction to men; but when the time has come, and that which was prophesied has come to pass, then

Editors' notes and page, col. 1052

Footnotes

(84) ‹› · call in col 1052 (inferred; Greek; may begin at the foot of 1051)

Χριστός ἐστιν. Quae Graeca hic exhibemus, descripsit Nicetas in Catena Patrum ad Matth. cap. xiii, 44, a Corderio edita. Prius vero periodi comma, quale exhibet Nicetas, ab Irenaei et verbis et sensu nonnihil abludit, sic enim habet : Χριστός ἐστιν ὁ θησαυρὸς ὁ κεκρυμμένος ἐν ἀγρῷ, τουτέστι ταῖς Γραφαῖς, ταῖς ἐν τῷ κόσμῳ οὔσαις. Auctor alterius Catenae Patrum in Matth. a Petro Possino editae, aliter, sed ad Irenaei sensum propius idem comma refert : Θησαυρὸν κεκρυμμένον ἐν ἀγρῷ φησι τὰς ἐν τῷ κόσμῳ ὑπαργούσας Γραφάς : quae tamen antiquae versioni non omnino respondent.

"Christ is." The Greek we set out here was copied by Nicetas in the Catena of the Fathers on Matthew 13:44, edited by Corderius. But the first clause of the sentence, as Nicetas gives it, departs somewhat from Irenaeus in both words and sense, for it reads: "Christ is the treasure hidden in the field, that is, in the Scriptures that are in the world." The author of another Catena of the Fathers on Matthew, edited by Pierre Poussines, gives the same clause differently but nearer to Irenaeus's sense: "By the treasure hidden in the field he means the Scriptures that exist in the world." These, however, do not entirely answer to the ancient version.

(printed under page 534)

(85) ‹Μὴ δυναμένων νοηθῆναι› · call in col 1052 (Greek)

Μὴ δυναμένων νοηθῆναι. In Catena Possini : Καὶ ἀδύνατον ἦν νοηθῆναι.

Μὴ δυναμένων νοηθῆναι ("since they could not be understood"). Poussines's Catena has Καὶ ἀδύνατον ἦν νοηθῆναι ("and it was impossible to understand").

(printed under page 534)

(86) ‹non poterat› · call in col 1052

Non poterat. Particulam negativam addidi auctoritate textus Graeci utriusque Catenae citatae ; eam enim sensus omnino exigit.

Non poterat ("could not"). I have added the negative particle on the authority of the Greek text of both Catenas cited; for the sense altogether requires it.

(printed under page 534)

(87) ‹quae consummata sunt› · call in col 1052

Quae consummata sunt. Juxta Graecum melius, quae praedicta sunt.

Quae consummata sunt ("which were accomplished"). Following the Greek, better: quae praedicta sunt ("which were foretold").

(printed under page 534)

(88) ‹ambiguitates› · call in col 1052

Effectum... ambiguitate. Sic Feuard. ex vet. cod. consentientibus Clarom., Voss. et quoad posteriorem vocem etiam Arundel. In Eras. et Gallas., efficaciam... ambiguitas. In edit. Oxon. efficaciam... ambiguitates. In Graeco textu singulariter, ἀντιλογία, ut et αἴνιγμα.

Effectum … ambiguitate. So Feuardent from an old manuscript, with the Clermont and Vossius agreeing, and, as to the second word, the Arundel too. Erasmus and Gallasius have efficaciam … ambiguitas; the Oxford edition, efficaciam … ambiguitates. In the Greek text the singular is used, ἀντιλογία, as also αἴνιγμα.

(printed under page 534)

(89) ‹evenerit› · call in col 1052

Venerit... evenerit. In Eras. edit., veniret ... evenit. Consonat quoad posterius verbum Arundel. At in Merc. 2, venit.

Venerit … evenerit ("shall have come … shall have come to pass"). Erasmus's edition has veniret … evenit. The Arundel agrees as to the second verb. But Mercerus 2 has venit.

Scripture references (superscript calls) · cols 1051-1052 ⁷² Sup. cap. 16. ⁷³ Gen. XXXVIII, 27 et seqq. [chapter numeral faint: xxxvii or xxxviii]. ⁷⁴ Joan. IV, 37. ⁷⁵ Jerem. ix, 2. ⁷⁶ Cap. XLIII. ⁷⁷ Cap. XLIII [numeral as it appears; possibly XLIV]. ⁷⁸ Matth. XIII, 44. ⁷⁹ Ibid., 38. ⁸⁰ Dan. XII, 4, 7. ⁸¹ Jerem. xxiii, 20.

72 Above, chapter 16. 73 Gen. 38:27 ff. 74 John 4:37. 75 Jer. 9:2. 76 [Older numbering:] Chapter XLIII. 77 [Older numbering:] Chapter XLIII (or XLIV). 78 Matt. 13:44. 79 Ibid., 13:38. 80 Dan. 12:4, 7. 81 Jer. 23:20.

(printed under page 534)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1052
marginal letters: A fructum percepit.; B . . . . . . . . . . .; C ni sermones, et; D non omnino respondent.
old-edition numerals: 262 after quae (in facing Latin line sunt, veniret; quae est adventus Christi)
other: Latin-only passages set (fructum percepit...; CAPUT XXVI; 1. Si quis igitur...; Et propter hoc Danieli...); editors' matter: Thesaurus absconditus in Scripturis; facing Latin beside Greek fragments left out (Hic est enim thesaurus... est adventus Christi; Omnis enim prophetia... quod prophetatum est)

PG 7:1053

ἀκριβεστάτης ἐπέτυχεν ἐξηγήσεως. Καὶ διὰ τοῦτο ὑπὸ Ἰουδαίων μὲν ἀναγινωσκόμενος ὁ νόμος ἐν τῷ νῦν καιρῷ, μύθῳ ἔοικεν· οὐ γὰρ ἔχουσι τὴν ἐξήγησιν τῶν πάντων, ἥτις ἐστὶν ἡ κατ' οὐρανὸν παρουσία τοῦ Υἱοῦ τοῦ Θεοῦ, ὑπὸ δὲ Χριστιανῶν ἀναγινωσκόμενος, θησαυρός ἐστι, κεκρυμμένος μὲν ἐν ἀγρῷ, αὐτοῖς δὲ ἀποκεκαλυμμένος

it obtains the most exact exposition. And on this account the law, when read by the Jews at the present time, is like a fable; for they do not have the exposition of all things, which is the coming according to heaven of the Son of God; but when read by Christians, it is a treasure, hidden indeed in a field, but revealed to them

in agro, cruce vero Christi revelatus est, et explanatus, et ditans sensus hominum, et ostendens sapientiam Dei, et eas, quae sunt erga hominem dispositiones ejus, manifestans, et Christi regnum praeformans, et haereditatem sanctae Hierusalem praeevangelizans; et praenuntians, quoniam in tantum homo diligens Deum proficiet, ut etiam videat Deum, et audiat sermonem ejus, et ex auditu loquelae ejus in tantum glorificari, ut reliqui non possint intendere in faciem gloriae ejus, quemadmodum dictum est a Daniele : Quoniam « intelligentes fulgebunt, quemadmodum claritas firmamenti, et a multis justis sicut stellae in saecula, et adhuc. » Quemadmodum igitur ostendimus, si quis legat Scripturas (etenim Dominus sic disseruit discipulis post resurrectionem suam a mortuis, ex ipsis Scripturis ostendens eis, quoniam « oportebat pati Christum, et intrare in gloriam suam, et in nomine ejus remissionem peccatorum praedicari in toto mundo »), et erit consummatus discipulus, et similis patrifamilias, qui thesauro suo profert nova et vetera.

in a field, but revealed and explained by the cross of Christ, both enriching the minds of men, and showing the wisdom of God, and manifesting His dispensations which are towards man, and prefiguring the kingdom of Christ, and preaching beforehand the good news of the inheritance of the holy Jerusalem; and proclaiming beforehand that the man who loves God shall advance so far as even to see God, and hear His word, and from the hearing of His speech be so far glorified that the rest cannot look intently upon the face of his glory, even as was said by Daniel: For "those who understand shall shine as the brightness of the firmament, and from among the many righteous as the stars for ever, and further" (Dan. 12:3). As therefore we have shown, if anyone reads the Scriptures (for thus the Lord discoursed with the disciples after His resurrection from the dead, showing them from the Scriptures themselves that "it behoved the Christ to suffer, and to enter into His glory, and that in His name remission of sins should be preached in all the world" (Luke 24:26, 47)), he also will be a perfected disciple, and like the householder, who brings forth from his treasure things new and old.

2. Quapropter eis qui in Ecclesia sunt, presbyteris obaudire oportet, his qui successionem habent ab apostolis, sicut ostendimus; qui cum episcopatus successione charisma veritatis certum, secundum

2. Wherefore it is necessary to obey the presbyters who are in the Church, those who have succession from the apostles, as we have shown; who together with the succession of the episcopate have received the sure gift of truth, according

Editors' notes and page, col. 1053

Footnotes

Page is Latin only (no facing Greek). The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 535)

(82) ‹anchor: et adhuc› · call in col 1053

Dan. XII, 3.

Dan. 12:3.

(printed under page 535)

(83) ‹anchor: in toto mundo› · call in col 1053

Luc. XXIV, 26, 47.

Luke 24:26, 47.

(printed under page 535)

(84) ‹anchor: call not in col 1053› · call in col 1054

Levit. X, 1, 2.

Lev. 10:1–2.

(printed under page 535)

(85) ‹anchor: call not in col 1053› · call in col 1054

Num. XVI, 33.

Num. 16:33.

(printed under page 535)

(86) ‹anchor: call not in col 1053› · call in col 1054

III Reg. XIV, 10 et seqq.

3 Kgs (1 Kgs) 14:10 ff.

(printed under page 535)

(87) ‹anchor: call not in col 1053› · call in col 1054

Cap. XLIV.

Chapter 44.

(printed under page 535)

(88) ‹anchor: call not in col 1053› · call in col 1054

Dan. XIII, 20.

Dan. 13:20.

(printed under page 535)

(90) ‹anchor: κατ' οὐρανὸν› · call in col 1053 (Greek)

Κατ' οὐρανόν. Lege cum interprete κατ' ἄνθρωπον.

Κατ' οὐρανόν ("according to heaven"). Read, with the translator, κατ' ἄνθρωπον ("according to man").

(printed under page 535)

(91) ‹anchor: ditans sensus› · call in col 1053

Sensus. Editt., sensum.

Sensus. The editions: sensum.

(printed under page 535)

(92) ‹anchor: glorificari› · call in col 1053

Glorificari. Scribere debuisset glorificetur.

Glorificari. He ought to have written glorificetur.

(printed under page 535)

(93) ‹anchor: Quemadmodum igitur ostendimus› · call in col 1053

Quemadmodum igitur ostendimus, etc. Nullam esse horum cum sequentibus connexionem contendit Grabius, nisi duae periodi transponantur, ac unica particula et omissa, ita legatur: quemadmodum igitur ostendimus, si quis legat Scripturas, erit consummatus discipulus, et similis patrifamilias, qui de thesauro suo (id est, juxta Irenaei mentem, Scriptura sacra) profert nova et vetera. Etenim Dominus sic disseruit discipulis, etc., usque ad, praedicari in toto mundo. Tum, quapropter eis, qui in Ecclesia sunt, presbyteris. Sed fallitur vir doctissimus: nulla opus est transpositione: leviori dispendio restituitur textus, si nimirum haec, etenim Dominus... in toto mundo, parenthesi includantur, uti revera includi debent: tunc enim omnia secum invicem perfecte cohaerebunt. Nec necesse est expungere conjunctionem et ante erit consummatus; sic enim construitur: Erit et consumm. disc. et similis, etc.

Quemadmodum igitur ostendimus, etc. Grabe contends that these words have no connection with what follows unless two periods are transposed and the single particle et is omitted, so that it reads: "as we have shown, then, if anyone reads the Scriptures, he will be a perfect disciple, and like the householder who brings forth from his treasure (that is, in Irenaeus's mind, sacred Scripture) things new and old. For thus the Lord discoursed to his disciples," etc., as far as "be preached in the whole world." Then: "wherefore to those presbyters who are in the Church." But that most learned man is mistaken: no transposition is needed. The text is restored at less cost if these words, "for the Lord … in the whole world," are enclosed in a parenthesis, as indeed they ought to be; for then everything will hang together perfectly. Nor is it necessary to strike out the conjunction et before erit consummatus; for the construction is: "He will both be a perfect disciple and like," etc.

(printed under page 535)

Page

running head: 1053 CONTRA HÆRESES L
marginal letters: A ἀκριβεστάτης ἐπέτυχεν; B sapientiam Dei, et; C pturis ostendens eis,; D (92) Glorificari.
old-edition numerals: (none)
other: Greek fragment set at top; facing Latin sub-column (tunc prophetiae habent... thesaurus est absconsus) left out; Latin-only continuation set (in agro, cruce vero... and section 2); secun- split at column end

PG 7:1054

placitum Patris acceperunt : reliquos vero, qui absistunt a principali successione, et quocunque loco colligunt, suspectos habere, vel quasi haereticos, et malae sententiae; vel quasi scindentes, et elatos, et sibi placentes; aut rursus ut hypocritas, quaestus gratia et vanae gloriae hoc operantes. Omnes autem hi deciderunt a veritate. Et haeretici quidem alienum ignem offerentes ad altare Dei, id est, alienas doctrinas, a coelesti igne comburentur, quemadmodum Nadab et Abiud. Qui vero exsurgunt veritatem, et alteros adhortantur adversus Ecclesiam Dei, remanent apud inferos, voragine terrae absorpti, quemadmodum qui circa Core, Dathan, et Abiron. Qui autem scindunt et separant unitatem Ecclesiae, eamdem quam Jeroboam poenam percipiunt a Deo.

to the good pleasure of the Father: and to hold in suspicion the rest, who stand aloof from the primitive succession, and assemble in any place whatsoever, either as heretics and of an evil opinion; or as schismatics, and puffed up, and pleasing themselves; or again as hypocrites, doing this for the sake of gain and vainglory. Operational truth has been lost by all these. And the heretics indeed, offering strange fire at the altar of God, that is, strange doctrines, shall be consumed by heavenly fire, even as Nadab and Abihu. But those who rise up against the truth, and exhort others against the Church of God, remain in the lower world, swallowed up by an opening of the earth, even as those around Korah, Dathan, and Abiram. And those who cleave and sever the unity of the Church receive from God the same punishment as Jeroboam.

3. Qui vero crediti quidem sunt a multis esse presbyteri, serviunt autem suis voluptatibus, et non praeponunt timorem Dei in cordibus suis, sed contumeliis agunt reliquos, et principalis concessionis tumore elati sunt, et in absconsis agunt mala, et dicunt : « Nemo nos videt, » redarguentur a Verbo; qui non secundum gloriam judicat, neque faciem attendit, sed in cor : et audient eas quae sunt a Daniele propheta voces : « Semen Chanaan, et non Juda, species seduxit te, et concupiscentia evertit cor tuum; inveterate dierum malorum, nunc advenerunt peccata tua quae faciebas antea, judicans judicia injusta : et innocentes quidem damnabas, dimittebas vero nocentes, dicente Domino : Innocentem et justum non occides. » De quibus dixit et Dominus : « Si autem dixerit malus servus in corde suo : Tardat dominus meus, et incipiat caedere servos et ancillas, et manducare, et bibere, et inebriari; veniet dominus servi illius in die qua nescit, et hora qua non sperat, et dividet eum, et partem ejus cum infidelibus ponet. »

3. But those who are indeed believed by many to be presbyters, yet serve their own pleasures, and do not set the fear of God first in their hearts, but treat the rest with insults, and are lifted up with the pride of the chief seat, and work evils in secret, and say: "No one sees us," shall be convicted by the Word, Who judges not according to appearance, nor looks upon the face, but upon the heart: and they shall hear those words spoken by Daniel the prophet: "Seed of Canaan, and not of Judah, beauty has seduced you, and lust has perverted your heart; you who have grown old in evil days, now have your sins come, which you committed before, judging unjust judgements: and the innocent indeed you condemned, and let go the guilty, whereas the Lord says: The innocent and righteous you shall not slay." Concerning whom the Lord also said: "But if that evil servant shall say in his heart: My lord delays, and shall begin to beat the menservants and maidservants, and to eat, and drink, and be drunken; the lord of that servant shall come in a day that he knows not, and in an hour that he looks not for, and shall cut him in sunder, and appoint his portion with the unfaithful."

4. Ab omnibus igitur talibus absistere oportet;

4. From all such persons, therefore, it is necessary to stand aloof;

Editors' notes and page, col. 1054

Footnotes

(89) ‹anchor: evertit cor tuum› · call in col 1054

Ibid., 56.

(printed under page 535)

(90) ‹anchor: justum non occides› · call in col 1054

Ibid., 52, 53.

Ibid., 52–53.

(printed under page 535)

(91) ‹anchor: cum infidelibus ponet› · call in col 1054

Matth. XXIV, 48 et seqq.

Matt. 24:48 ff.

(printed under page 535)

(94) ‹anchor: call not in view› · call in col 1054

Colligunt. Ita Clarom. In Feuard. marg. et Voss., se colligunt: in aliis, colliguntur.

Colligunt. So the Clermont manuscript. In Feuardent's margin and the Voss manuscript, se colligunt; in the others, colliguntur.

(printed under page 535)

(95) ‹anchor: call not in view› · call in col 1054

Hi deciderunt. In Feuard. edit., decidunt, sine hi.

Hi deciderunt. In Feuardent's edition, decidunt, without hi.

(printed under page 535)

(96) ‹anchor: call not in view› · call in col 1054

Quam. In Feuard. marg. et Voss., quemadmodum.

Quam. In Feuardent's margin and the Voss manuscript, quemadmodum.

(printed under page 535)

(97) ‹anchor: call not in view› · call in col 1054

Praeponunt. Clarom. proponunt.

Praeponunt. The Clermont manuscript: proponunt.

(printed under page 535)

(98) ‹anchor: call not in view› · call in col 1054

Concessionis. Sic omnes mss. cum Eras. edit. At Gallas. quem secutus est Feuard. in edit. Paris. 1576 (nam in subsecutis perperam excudi fecit confessionis), propria auctoritate, nullaque premente necessitate, scripsit confessionis. Cum enim concedere, apud auctores Latinos, interdum sit locum cedere, eodem sensu concessio erit, loci cessio. Principalis ergo concessionis tumore elatum esse, nihil aliud est quam principali loco, primo gradu sibi ab Ecclesia concesso, insolentius efferri.

Concessionis. So all the manuscripts, with Erasmus's edition. But Gallasius, whom Feuardent followed in the Paris edition of 1576 (for in the later ones he wrongly had confessionis printed), wrote confessionis on his own authority, with no necessity pressing him. For since concedere in Latin authors sometimes means "to yield place," concessio in the same sense will be "a yielding of place." To be puffed up with the swelling of a chief concessio, then, is nothing else than to be carried away too insolently by the chief place, the first rank, granted to oneself by the Church.

(printed under page 535)

(99) ‹anchor: call not in view› · call in col 1054

Non secundum gloriam judicat. Isaiae verba sunt cap. xi, 3, juxta versionem LXX, pro quibus Vulgata nostra habet: non secundum visionem oculorum judicabit.

Non secundum gloriam judicat. These are Isaiah's words, ch. 11:3, according to the Septuagint version, for which our Vulgate has: "he shall not judge according to the sight of the eyes."

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(1) ‹anchor: a Daniele› · call in col 1054

Et audient eas, quae sunt a Daniele, etc. Obi- (continues)

Et audient eas, quae sunt a Daniele, etc. … (continues)

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Page

running head: A HÆRESES LIB. IV. 1054
marginal letters: A dum placitum Patris; B Jeroboam poenam percipiunt; C Domino : Innocentem; D sine hi.
old-edition numerals: (none)
other: Latin only, no Greek printed; dum from secun- at column start

PG 7:1055

adhaerere vero his qui et apostolorum, sicut praediximus, doctrinam custodiunt, et cum presbyterii ordine sermonem sanum, et conversationem sine offensa praestant, ad confirmationem et correptionem reliquorum. Quemadmodum Moyses, cui tantus ducatus est creditus, bona conscientia fretus, purgabat se apud Deum, dicens : « Non concupiscens alicujus illorum quid accepi, neque male feci alicui eorum. » Quemadmodum Samuel tot annis judicans populum, et sine ulla elatione ducatum gerens super Israel, in fine purgabat se, dicens : « Ego conversatus sum in conspectu vestro a prima aetate mea usque nunc : respondete mihi in conspectu Dei, et in conspectu Christi ejus, cujus vestrum vitulum accepi, aut asinum, aut super quem potentatus sum, aut quem oppressi, aut si de alicujus manu accepi propitiationem vel calceamentum, dicite adversus me, et reddam vobis. » Cum dixisset autem populus : « Neque potentatus es, neque oppressisti nos, neque accepisti de manu cujusquam aliquid; » testificatus est Dominum, dicens : « Testis Dominus, et testis Christus ejus in die hac, quoniam invenistis in manu mea nihil. Et dixerunt ei : Testis. »

and to cleave to those who both guard the doctrine of the apostles, as we have said before, and together with the order of the presbyterate exhibit sound speech and a blameless manner of life, for the confirmation and reproof of the rest. Even as Moses, to whom so great a leadership was entrusted, relying on a good conscience, cleared himself before God, saying: "I have not coveted nor taken anything of any of them, neither have I done evil to any one of them." Even as Samuel, judging the people for so many years, and bearing rule over Israel without any arrogance, at the end cleared himself, saying: "I have walked before you from my earliest age until now: answer me before God, and before His Anointed, whose calf among you have I taken, or ass, or over whom have I exercised tyranny, or whom have I oppressed, or if from anyone's hand I have taken a bribe or a shoe, speak against me, and I will restore it to you." And when the people had said: "You have neither exercised tyranny, nor oppressed us, nor taken anything from anyone's hand;" he called the Lord to witness, saying: "The Lord is witness, and His Anointed is witness this day, that you have found nothing in my hand. And they said to him: He is witness."

Οὕτω Παῦλος . . . . . . . . . . . . ἀπελογεῖτο Κορινθίοις· Οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ, καπηλεύοντες τὸν λόγον τοῦ Θεοῦ. . , . . . . . . καὶ μετ' ὀλίγα· Οὐδένα ἠδικήσαμεν, καὶ τὰ ἑξῆς.

Thus Paul made his defence to the Corinthians: For we are not as the many, peddling the word of God; and a little further on: We wronged no one, and so forth.

5. Τοιούτους πρεσβυτέρους ἀνατρέφει ἡ Ἐκκλησία, περὶ ὧν καὶ προφήτης φησίν· Δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους ἐν δικαιοσύνῃ.

5. Such presbyters the Church nourishes, concerning whom the prophet also says: I will give your rulers in peace, and your bishops in righteousness.

De quibus et Dominus dicebat : « Qui igitur erit fidelis actor, bonus, et sapiens quem praeponit

Concerning whom the Lord also said: "Who then shall be the faithful steward, good and wise, whom the Lord sets

Editors' notes and page, col. 1055

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. The Greek fragment in col 1055 is set within the column beside its Latin; calls printed in both are set once. (printed under page 536)

(92) ‹anchor: call not in view› · call in col 1055 (not in view)

Num. XVI, 15.

Num. 16:15.

(printed under page 536)

(93) ‹anchor: call not in view› · call in col 1055 (not in view)

I Reg. XII, 2 et seqq.

1 Kgs (1 Sam.) 12:2 ff.

(printed under page 536)

(94) ‹anchor: coram Deo in Christo loquimur› · call in col 1055

II Cor. II, 17.

2 Cor. 2:17.

(printed under page 536)

(95) ‹anchor: neminem circumvenimus› · call in col 1055

II Cor. VII, 2.

2 Cor. 7:2.

(printed under page 536)

(96) ‹anchor: episcopos tuos in justitia› · call in col 1055

Isa. lx, 17.

Isa. 60:17.

(printed under page 536)

(97) ‹anchor: call not in view› · call in col 1055 (not in view)

Matth. XXIV, 45, 46.

Matt. 24:45–46.

(printed under page 536)

(98) ‹anchor: call not in view› · call in col 1055 or 1056 (not in view)

Cap. XLV.

Chapter 45.

(printed under page 536)

(99) ‹anchor: call not in view› · call in col 1055 or 1056 (not in view)

I Cor. XII, 28.

1 Cor. 12:28.

(printed under page 536)

(2) ‹anchor: call not in view› · call in col 1055

Confirmationem et correptionem. Sic Feuard. in marg., Clarom., Voss., et Arund., quibus etiam quoad primam vocem consentiunt Merc. 2. In editt., informationem et correctionem.

Confirmationem et correptionem. So Feuardent in the margin, the Clermont, Voss and Arundel manuscripts, with which the second Mercer manuscript also agrees as to the first word. In the editions, informationem et correctionem.

(printed under page 536)

(3) ‹anchor: call not in view› · call in col 1055

Deum. Editt., Dominum.

Deum. The editions: Dominum.

(printed under page 536)

(4) ‹anchor: call not in view› · call in col 1055

Potentatus sum. Graece κατεδυνάστευσα, tyrannidem exercui.

Potentatus sum. In Greek κατεδυνάστευσα, "I exercised tyranny."

(printed under page 536)

(5) ‹anchor: call not in view› · call in col 1055

Populus. Ad eum addunt editt. cum Arund. et Merc. 2.

Populus. The editions, with the Arundel and the second Mercer manuscript, add ad eum.

(printed under page 536)

(6) ‹anchor: call not in view› · call in col 1055

Testis Dominus... testis Christus. Utrobique omitto est cum Clarom., Voss., Merc. 2 et ipsis Bibliis.

Testis Dominus … testis Christus. In both places I omit est, with the Clermont, Voss and second Mercer manuscripts and the Bible itself.

(printed under page 536)

(7) ‹anchor: call not in view› · call in col 1055

Invenistis. Negationem huic verbo praefixam expunxi auctoritate vet. Feuard. cod. et Voss.

Invenistis. I have struck out the negative prefixed to this verb on the authority of Feuardent's old manuscript and the Voss manuscript.

(printed under page 536)

(8) ‹anchor: Οὕτω Παῦλος / Quemadmodum et Paulus› · call in col 1055

Οὕτω Παῦλος. Graeca haec vulgavit Combefisius part. I Auctarii novissimi Biblioth. PP. pag. 299 descripta ex cod. 2433, alias 753 Regiae biblioth., quem ipse contuli. Sed Apostoli verba ex integro referre piguit auctorem Catenae.

Οὕτω Παῦλος. Combefis published this Greek in part I of the Auctarium novissimum of the Bibliotheca Patrum, p. 299, copied from manuscript 2433, formerly 753, of the Royal Library, which I collated myself. But the compiler of the Catena did not trouble to quote the Apostle's words in full.

(printed under page 536)

(9) ‹anchor: nemini› · call in col 1055

Nemini. Eras. et Gallas., neminem.

Nemini. Erasmus and Gallasius: neminem.

(printed under page 536)

(10) ‹anchor: Τοιούτους / Tales presbyteros› · call in col 1055

Τοιούτους. Sic pro τούτους reposui ex cit. ms.

Τοιούτους. So I have restored, for τούτους, from the manuscript cited.

(printed under page 536)

(11) ‹anchor: καὶ προφήτης / et propheta› · call in col 1055

Προφήτης. Sic cit. cod. Reg. bibliot. At male apud Combefis. legitur, Πέτρος.

Προφήτης. So the cited manuscript of the Royal Library. But in Combefis it is wrongly read Πέτρος.

(printed under page 536)

Page

running head: 1055 S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A adhaerere vero his; B quem potentatus sum; C plurimi, adulterantes ver-; D ter notabis historiam
old-edition numerals: 263 after apostolorum,
other: Latin-only passages set (adhaerere vero... Testis; De quibus et Dominus...); facing Latin beside Greek fragments left out (Quemadmodum et Paulus... circumvenimus; 5. Tales presbyteros... in justitia)

PG 7:1056

Dominus super familiam suam, ad danda eis cibaria in tempore? Beatus ille servus, quem veniens Dominus invenerit sic facientem. » Ubi igitur tales inveniat aliquis, Paulus docens ait : « Posuit Deus in Ecclesia primo apostolos, secundo prophetas, tertio doctores. » Ubi igitur charismata Domini posita sunt, ibi discere oportet veritatem, apud quos est ea quae est ab apostolis Ecclesiae successio, et id quod est sanum et irreprobabile conversationis, et inadulteratum et incorruptibile sermonis constat. Hi enim et eam quae est in unum Deum, qui omnia fecit, fidem nostram custodiunt : et eam quae est in Filium Dei, dilectionem adaugent, qui tantas dispositiones propter nos fecit, et Scripturas sine periculo nobis exponunt, neque Deum blasphemantes, neque patriarchas exhonorantes, neque prophetas contemnentes.

over His household, to give them their measure of food in due season? Blessed is that servant, whom his Lord when He comes shall find so doing." Where, therefore, one may find such men, Paul teaching says: "God has set 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, among whom is that succession of the Church which is from the apostles, and that which is sound and blameless in conduct, and unadulterated and incorruptible in speech, abides. For these both guard our faith which is in one God, Who made all things; and increase the love which is towards the Son of God, Who wrought so great dispensations for our sake; and expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.

CAPUT XXVII.

Chapter XXVII.

Veterum lapsus, in quos animadvertit Deus, ipso providente litteris mandatos esse, ut iis erudiamur, nec superbiamus. Non igitur hinc colligendum alium Deum esse ab eo quem Christus praedicavit; timendum potius ne unus et idem Deus, qui poenas ab antiquis sumpsit, graviores a nobis repetat.

That the lapses of the ancients, which God punished, were by His providence committed to writing, that we might be instructed by them, and not be lifted up with pride. That it is not therefore to be inferred from this that there is another God than He Whom Christ preached; rather it is to be feared lest the one and the same God, Who exacted punishments from the ancients, should exact heavier ones from us.

1. Quemadmodum audivi a quodam presbytero, qui audierat ab his qui apostolos viderant, et ab his qui didicerant, sufficere veteribus, de his quae sine consilio Spiritus egerunt, eam quae ex Scripturis esset correptionem. Cum enim non sit personarum acceptor Deus, quae sunt non secundum ejus placitum facta, his inferebat congruam correptionem. Quemadmodum sub David, quando persecutionem quidem patiebatur a Saul propter justitiam, et regem Saul fugiebat, et inimicum non ulciscebatur, et Christi adventum psallebat, et sapientia instruebat gentes, et omnia secundum consilium faciebat Spiritus, placebat Deo. Quando autem propter concupiscentiam ipse sibi accepit Bethsabee Uriae uxorem, dixit Scriptura de eo : « Nequam autem visus est sermo quem fecit David in oculis Domini; » et mittitur ad eum Nathan propheta, ostendens ei peccatum ejus, ut ipse dans sententiam de semetipso, et semetipsum adjudicans, misericordiam consequeretur et remissionem a

1. Even as I heard from a certain presbyter, who had heard from those who had seen the apostles, and from those who had learned from them, that for the ancients, concerning the things which they did without the counsel of the Spirit, the reproof which was given in the Scriptures was sufficient. For since God is no respecter of persons, upon the things which were done not according to His good pleasure He inflicted a fitting reproof. Even as in the case of David, when he suffered persecution indeed from Saul for righteousness' sake, and fled from King Saul, and did not avenge himself upon his enemy, and sang in psalms of the coming of Christ, and instructed the nations in wisdom, and did all things according to the counsel of the Spirit, he pleased God. But when through lust he took to himself Bathsheba the wife of Uriah, the Scripture said concerning him: "Now the thing which David did appeared evil in the eyes of the Lord;" and Nathan the prophet is sent to him, showing him his sin, so that he himself passing sentence upon himself, and condemning himself, might obtain mercy and forgiveness from

Editors' notes and page, col. 1056

Footnotes

(1) ‹anchor: in oculis Domini› · call in col 1056

II Reg. XI, 27.

2 Kgs (2 Sam.) 11:27.

(printed under page 536)

(12) ‹anchor: call not in view› · call in col 1056

Veniens. In Feuard. marg. et Clarom., cum venerit.

Veniens. In Feuardent's margin and the Clermont manuscript: cum venerit.

(printed under page 536)

(13) ‹anchor: call not in view› · call in col 1056

Filium. Clarom. et Voss, Filio.

Filium. The Clermont and Voss manuscripts: Filio.

(printed under page 536)

(14) ‹anchor: Uriae uxorem› · call in col 1056

Uxorem. Deest in Eras., Gallas., Arundel. et Merc. 2.

Uxorem. Wanting in Erasmus, Gallasius, the Arundel and the second Mercer manuscript.

(printed under page 536)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS 1056
marginal letters: A Dominus super familiam; B exponunt, neque Deum; C rum acceptor Deus,; D (8) Οὕτω Παῦλος.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Veterum lapsus, in quos

PG 7:1057

Christo : « Et dixit ei : Duo viri fuerunt in civitate una, unus dives, et unus pauper : diviti erant greges ovium et boum multi valde, et pauperi nihil aliud nisi ovicula una, quam habebat, et nutriebat, et fuerat cum eo, et cum filiis ejus pariter : de pane suo manducabat, et de calice bibebat, et erat ei quasi filia. Et venit hospes homini diviti, et pepercit accipere de grege ovicularum suarum, et de gregibus boum suorum, et facere hospiti : et accepit oviculam viri pauperis, et apposuit viro qui venerat ad eum. Iratus est autem David super hominem illum valde, et dixit ad Nathan : Vivit Dominus, quoniam filius mortis est homo ille qui fecit hoc : et oviculam reddet quadruplum pro eo quod fecit factum hoc, et pro eo quod non pepercit pauperi. Et ait ad eum Nathan : Tu es vir, qui fecisti hoc; » et deinceps reliqua exsequitur, exprobrans eum, et enumerans in eum Dei beneficia, et quoniam exacerbavit Dominum, cum fecisset hoc. Non enim placere Deo hujusmodi operationem, sed iram magnam imminere domui ejus. Compunctus est autem David ad haec, et ait : « Peccavi Domino; » et psalmum exhomologeseos post psallebat, adventum Domini sustinens, qui abluit et emundat eum hominem qui peccato fuerat obstrictus. Similiter autem et de Salomone, cum perseveraret judicare recte, et sapientiam enarrare, et typum veri templi aedificabat, et glorias exponebat Dei, et adventuram pacem gentibus annuntiabat, et Christi regnum praefigurabat, et loquebatur tria millia parabolarum in adventum Domini, et quinque millia canticorum, hymnum dicens Deo, et eam quae est in conditione sapientiam Dei exponebat physiologice ex omni ligno, et de omni herba, et de volatilibus omnibus, et de quadrupedibus, et de piscibus; et dicebat : « Si vere Deus, quem coeli non capiunt, super terram habitabit cum hominibus? » et placebat Deo, et omnes eum admirabantur, et omnes reges terrae quaerebant faciem ejus, ut audirent sapientiam ejus, quam dederat illi Deus, et regina Austri a finibus terrae veniebat ad eum, sapientiam quae in eo erat, scitura; quam

Christ: "And he said to him: There were two men in one city, the one rich, and the other poor: the rich man had exceeding many flocks of sheep and herds of oxen, and the poor man had nothing else save one little ewe lamb, which he had, and nourished, and it had been with him and with his children together: it ate of his own bread, and drank of his cup, and was to him as a daughter. And there came a guest to the rich man, and he spared to take of his own flock of ewes, and of his own herds of oxen, and to prepare for the guest: and he took the poor man's ewe lamb, and set it before the man who had come to him. And David was exceedingly angry against that man, and said to Nathan: As the Lord lives, the man who did this is a son of death: and he shall restore the ewe lamb fourfold, because he did this thing, and because he did not spare the poor man. And Nathan said to him: You are the man who did this;" and thereafter he pursues the rest, reproaching him, and recounting God's benefits towards him, and that he provoked the Lord when he had done this; for a work of this sort does not please God, but great wrath impends over his house. And David was pricked in heart at these things, and said: "I have sinned against the Lord;" and afterwards he sang the psalm of confession, awaiting the coming of the Lord, Who washes and cleanses that man who had been bound by sin. And similarly also concerning Solomon, while he continued to judge rightly, and to declare wisdom, he both built the type of the true temple, and set forth the glories of God, and announced the peace that was to come to the nations, and prefigured the kingdom of Christ, and spoke three thousand proverbs unto the coming of the Lord, and five thousand songs, uttering a hymn to God, and set forth after the manner of natural science the wisdom of God which is in creation, from every tree, and from every herb, and from all birds, and from quadrupeds, and from fishes; and he said: "Will God indeed, Whom the heavens cannot contain, dwell with men upon the earth?" and he pleased God, and all admired him, and all the kings of the earth sought his face, to hear his wisdom, which God had given him, and the queen of the South came to him from the ends of the earth, to know the wisdom that was in him; whom

Editors' notes and page, col. 1057

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 537)

(2) ‹anchor: call not in view› · call in col 1057 (not in view)

II Reg. XII, 1 et seqq.

2 Kgs (2 Sam.) 12:1 ff.

(printed under page 537)

(3) ‹anchor: call not in view› · call in col 1057 (not in view)

Ibid., 13.

(printed under page 537)

(4) ‹anchor: habitabit cum hominibus› · call in col 1057

III Reg. VIII, 27.

3 Kgs (1 Kgs) 8:27.

(printed under page 537)

(5) ‹anchor: in eo erat, scitura› · call in col 1057

Matth. XII, 42.

Matt. 12:42.

(printed under page 537)

(6) ‹anchor: call not in view› · call in col 1057 or 1058 (not in view)

III Reg. XI, 1 et seqq.

3 Kgs (1 Kgs) 11:1 ff.

(printed under page 537)

(15) ‹anchor: call not in view› · call in col 1057

A Christo. Sex voces, quae sequuntur in editt., misit enim Dominus Nathan ad David, ut superfluas, et frustra a recentioribus hic repetitas, expunxi auctoritate Clarom. et Voss.

A Christo. The six words that follow in the editions, misit enim Dominus Nathan ad David, I have struck out, on the authority of the Clermont and Voss manuscripts, as superfluous and needlessly repeated here by later hands.

(printed under page 537)

(16) ‹anchor: call not in view› · call in col 1057

Fuerat. In Feuard. marg. et Voss., foverat.

Fuerat. In Feuardent's margin and the Voss manuscript: foverat.

(printed under page 537)

(17) ‹anchor: call not in view› · call in col 1057

De calice. Sic Feuard. in marg., Clarom. et Voss. juxta LXX, καὶ ἐκ τοῦ ποτηρίου αὐτοῦ. Alii, calicem.

De calice. So Feuardent in the margin and the Clermont and Voss manuscripts, following the Septuagint, καὶ ἐκ τοῦ ποτηρίου αὐτοῦ ("and from his cup"). Others: calicem.

(printed under page 537)

(18) ‹anchor: call not in view› · call in col 1057

Facere hospiti. Convivium in Eras., Gallas. ac Feuard. additum merito omittunt mss. omnes, quia nec in Graeco textu τῶν Ο' exstat. Facere autem hic sumitur pro parare.

Facere hospiti. Convivium, added in Erasmus, Gallasius and Feuardent, is rightly omitted by all the manuscripts, since it does not stand in the Greek text of the Seventy either. Facere is taken here for parare, "to prepare."

(printed under page 537)

(19) ‹anchor: call not in view› · call in col 1057

Quadruplum pauperi. In LXX, septuplum, nec in iisdem legitur pauperi. Sed videtur Irenaeus totum hunc locum ex memoria citasse: plura enim addit, quae non leguntur in LXX; plura vicissim in his occurrunt, quae hic desunt.

Quadruplum pauperi. In the Septuagint, septuplum ("sevenfold"), and pauperi is not read there either. But Irenaeus seems to have quoted this whole passage from memory; for he adds several things that are not read in the Septuagint, and several things in turn occur there that are wanting here.

(printed under page 537)

(20) ‹anchor: call not in view› · call in col 1057

Operationem. Alii, operationes.

Operationem. Others: operationes.

(printed under page 537)

(21) ‹anchor: psalmum exhomologeseos› · call in col 1057

Psalmum exhomologeseos. Hunc esse quinquagesimum bene notat Feuard., idque fatentur Hebraei, hujusmodi titulum eidem affigentes: Psalmus David quando venit ad eum Nathan propheta, quando intravit ad Bethsabee.

Psalmum exhomologeseos. Feuardent rightly notes that this is the fiftieth psalm, and the Hebrews acknowledge it, fixing to it a title of this kind: "A psalm of David, when Nathan the prophet came to him, when he had gone in to Bathsheba."

(printed under page 537)

(22) ‹anchor: post psallebat› · call in col 1057

Post psallebat. Post, hic pro postea, addidi ex cod. Clarom.

Post psallebat. Post, here for postea ("afterwards"), I have added from the Clermont manuscript.

(printed under page 537)

(23) ‹anchor: abluit et emundat› · call in col 1057

Emundat. Al., emundavit.

Emundat. Others: emundavit.

(printed under page 537)

(24) ‹anchor: perseveraret judicare› · call in col 1057

Judicare...enarrare. Sic Feuard. in marg., Clarom. et Voss. Al., cum perseveraret... enarraret.

Judicare … enarrare. So Feuardent in the margin and the Clermont and Voss manuscripts. Others: cum perseveraret … enarraret.

(printed under page 537)

(25) ‹anchor: et sapientiam› · call in col 1057

Sapientiam. Dei additum in Arund. et edit. Oxon.

Sapientiam. Dei is added in the Arundel manuscript and the Oxford edition.

(printed under page 537)

(26) ‹anchor: typum veri templi› · call in col 1057

Veri templi. Templum, additum in Feuard. edit. et Oxon., deest in Clarom. et Voss. Caeteri codd. corrupti.

Veri templi. Templum, added in Feuardent's edition and the Oxford, is wanting in the Clermont and Voss manuscripts. The other manuscripts are corrupt.

(printed under page 537)

Page

running head: 1057 CONTRA HÆRESES
marginal letters: A Christo (15) : « Et; B et pro eo quod; C tiabat, et Christi; D (15) A Christo.
old-edition numerals: 264 after David
other: Latin only, no Greek printed

PG 7:1058

et Dominus ait in judicio resurrecturam cum eorum natione qui audiunt sermones ejus, et non credunt in eum, et adjudicaturam eos : quoniam illa quidem subjecta est annuntiatae sapientiae per servum Dei; hi vero eam quae a Filio Dei dabatur, contempserunt sapientiam. Salomon enim servus erat; Christus vero Filius Dei, et Dominus Salomonis. Cum igitur sine offensa serviret Deo, et ministraret dispositionibus ejus, tunc glorificabatur : cum autem uxores accipiebat ab universis gentibus, et permittebat eis erigere idola in Israel, dixit Scriptura de eo : « Et rex Salomon erat amator mulierum, et accepit sibi mulieres alienigenas : et factum est in tempore senectutis Salomonis, non erat cor ejus perfectum cum Domino Deo suo. Et diverterunt mulieres alienigenae cor ejus post deos alienos. Et fecit Salomon malignum in conspectu Domini : non abiit post Dominum, quemadmodum David pater ejus. Et iratus est Dominus in Salomonem : non enim erat cor ejus perfectum in Domino, secundum cor David patris ejus. » Sufficienter increpavit eum Scriptura, sicut dixit presbyter, ut non glorietur universa caro in conspectu Domini.

the Lord also says shall rise up in the judgement with the generation of those who hear His words and do not believe in Him, and shall condemn them: because she indeed submitted to the wisdom announced by the servant of God; whereas these despised the wisdom which was given by the Son of God. For Solomon was a servant; but Christ is the Son of God, and the Lord of Solomon. While therefore he served God without offence, and ministered to His dispensations, then he was glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture said concerning him: "And King Solomon was a lover of women, and took to himself strange women: and it came to pass in the time of Solomon's old age, his heart was not perfect with the Lord his God. And the strange women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he walked not after the Lord, as David his father. And the Lord was angry with Solomon: for his heart was not perfect in the Lord, according to the heart of David his father." Sufficiently did the Scripture rebuke him, as the presbyter said, that no flesh may glory in the sight of the Lord.

2. Et propter hoc Dominum in ea, quae sunt sub terra, descendisse, evangelizantem et illis adventum suum, remissione peccatorum exsistente his qui credunt in eum. Crediderunt autem in eum omnes qui sperabant in eum, id est qui adventum ejus praenuntiaverunt, et dispositionibus ejus servierunt, justi, et prophetae, et patriarchae : quibus similiter ut nobis remisit peccata, quae non oportet nos imputare his, si quominus contemnimus gratiam Dei. Quemadmodum enim illi non imputabant nobis incontinentias nostras, quos operati sumus, priusquam Christus in nobis manifestaretur; sic et nos non est justum imputare ante adventum Christi his qui peccaverunt. « Omnes » enim homines « egent gloria Dei, » justificantur autem non a semetipsis, sed a Domini adventu, qui intendunt lumen ejus. In nostram autem correptionem conscriptos esse actus eorum, ut sciremus, primum quidem, quoniam unus est Deus

2. And on this account the presbyter also said that the Lord descended into the regions which are under the earth, preaching to them also the good news of His coming, there being remission of sins for those who believe in Him. Now all believed in Him who had hoped in Him, that is, those who proclaimed His coming beforehand, and served His dispensations, the righteous, and the prophets, and the patriarchs: to whom in like manner as to us He forgave sins, which we ought not to impute to them, unless we despise the grace of God. For even as they did not impute to us our incontinences, which we wrought before Christ was manifested in us; so also is it not just for us to impute to those who sinned before the coming of Christ. For "all" men "come short of the glory of God," and are justified not of themselves, but by the coming of the Lord, those who look intently upon His light. And that their deeds have been written for our reproof, that we might know, first indeed, that our God and theirs is one

Editors' notes and page, col. 1058

Footnotes

(7) ‹anchor: egent gloria Dei› · call in col 1058

Rom. III, 23.

Rom. 3:23.

(printed under page 537)

(27) ‹anchor: remissione peccatorum exsistente› · call in col 1058

Remissione peccatorum exsistente. Ita Feuard. in marg., Voss. et Clarom., nisi quod in hoc incuria scribae legatur, remissionem. Caeteri, remissam... exsistentem.

Remissione peccatorum exsistente. So Feuardent in the margin and the Voss and Clermont manuscripts, except that in the latter, through the scribe's carelessness, remissionem is read. The others: remissam … exsistentem.

(printed under page 537)

(28) ‹anchor: non imputabant› · call in col 1058

Imputabant. Alii, imputant.

Imputabant. Others: imputant.

(printed under page 537)

Page

running head: RA HÆRESES LIB. IV. 1058
marginal letters: A et Dominus ait; B runt mulieres alienigenae; C vierunt, justi, et; D quagesimum bene notat
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1059

noster et illorum, cui non placeant peccata, etiamsi a claris fiant; deinde, ut abstineamus a malis. Si enim hi qui praecesserunt nos in charismatibus veteres, propter quos nondum Filius Dei passus erat, delinquentes in aliquo, et concupiscentiae carnis servientes, tali affecti sunt ignominia, quid passuri sunt qui nunc sunt, qui contempserunt adventum Domini, et deservierunt voluptatibus suis? Et illis quidem curatio et remissio peccatorum mors Domini fuit : propter eos vero qui nunc peccant, Christus non jam morietur, jam enim mors non dominabitur ejus; sed veniet Filius in gloria Patris, exquirens ab actoribus et dispensatoribus suis pecuniam quam eis credidit, cum usuris : et quibus plurimum dedit, plurimum ab eis exiget. Non debemus ergo, inquit ille senior, superbi esse, neque reprehendere veteres; sed ipsi timere, ne forte post agnitionem Christi agentes aliquid quod non placeat Deo, remissionem ultra non habeamus delictorum, sed excludamur a regno ejus. Et ideo Paulum dixisse : « Si enim naturalibus ramis non pepercit, ne forte nec tibi parcat, qui cum esses oleaster, insertus es in pinguedinem olivae, et socius factus es pinguedinis ejus. »

both ours and theirs, to Whom sins are not pleasing, even though they be committed by illustrious men; and next, that we should abstain from evil things. For if those ancients who preceded us in gifts, for whose sake the Son of God had not yet suffered, when they transgressed in anything and served the lust of the flesh, were visited with such disgrace, what shall those suffer who now exist, who have despised the coming of the Lord, and served their own pleasures? And for them indeed the death of the Lord was healing and remission of sins: but for those who sin now, Christ will not now die, for death shall no more have dominion over Him; but the Son will come in the glory of the Father, requiring from His stewards and dispensers the money which He entrusted to them, with interest: and to whom He gave most, of them He will demand most. We ought not therefore, said that elder, to be proud, nor to blame the ancients; but ourselves to fear, lest haply after the knowledge of Christ, doing something that does not please God, we should no longer have remission of sins, but be shut out from His kingdom. And that therefore Paul said: "For if He spared not the natural branches, take heed lest He also spare not you, who, being a wild olive tree, were grafted into the fatness of the olive tree, and made a partaker of its fatness."

3. Similiter et plebis praevaricationes vides descriptas esse, non propter illos qui tunc transgrediebantur, sed in correptionem nostram, et ut sciremus unum et eumdem Deum, in quem illi delinquebant, et in quem nunc delinquunt quidam ex his qui credidisse se dicunt. Et hoc autem Apostolum in Epistola quae est ad Corinthios, manifestissime ostendisse, dicentem : « Nolo enim vos ignorare, fratres, quoniam patres nostri omnes sub nube fuerunt, et omnes in Moyse baptizati sunt in nube, et in mari, omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt : bibebant autem enim de spiritali consequente eos petra; petra autem erat Christus. Sed non in pluribus eorum bene sensit Deus; prostrati sunt enim in deserto. Haec in figuram nostri fuerunt, ut non simus concupiscentes malorum, quemadmodum et illi concupierunt; neque idololatrae sitis, quemadmodum quidam eorum; sicut scriptum est : Sedit populus manducare et bibere, et surrexerunt ludere. Neque fornicemur, sicut quidam ex illis fornicati sunt, et corruerunt una die viginti tria millia. Nec tentemus Christum, quemadmodum quidam eorum tentaverunt, et a serpentibus perierunt. Neque murmuraveritis, sicuti quidam eorum murmuraverunt, et perierunt

3. And similarly you see that the transgressions of the people were written down, not for the sake of those who then transgressed, but for our reproof, and that we might know that it is one and the same God, against Whom they sinned, and against Whom certain of those who say that they have believed now sin. And that the Apostle in the Epistle which is to the Corinthians most manifestly showed this, saying: "For I would not have you ignorant, brethren, that all our fathers were under the cloud, and all were baptized unto Moses in the cloud, and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink: for they drank of the spiritual rock that followed them; and the rock was Christ. Yet with most of them God was not well pleased; for they were overthrown in the wilderness. Now these things were figures of us, that we should not lust after evil things, as they also lusted; neither be 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 committed fornication, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them tempted, and perished by the serpents. Neither murmur, as some of them murmured, and perished

Editors' notes and page, col. 1059

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 538)

(8) ‹anchor: es pinguedinis ejus› · call in col 1059

Rom. XI, 21, 17.

Rom. 11:21, 17.

(printed under page 538)

(9) ‹anchor: call not in view› · call in col 1059 (not in view)

I Cor. X, 1 et seqq.

1 Cor. 10:1 ff.

(printed under page 538)

(10) ‹anchor: call not in view› · call in col 1059 or 1060 (not in view)

Cap. XLVI.

Chapter 46.

(printed under page 538)

(11) ‹anchor: call not in view› · call in col 1059 or 1060 (not in view)

Matth. XX, 16.

Matt. 20:16.

(printed under page 538)

(12) ‹anchor: call not in view› · call in col 1059 or 1060 (not in view)

Matth. XXV, 41.

Matt. 25:41.

(printed under page 538)

(29) ‹anchor: praevaricationes vides› · call in col 1059

Vides. Sic pro videns, quod sensum male suspendit, reposui auctoritate cod. Clarom. Haec vero non Irenaei, sed senioris illius quem paulo ante citavit, verba esse existimo.

Vides. So I have restored, on the authority of the Clermont manuscript, for videns, which leaves the sense badly suspended. I consider these to be the words not of Irenaeus but of that elder whom he cited a little earlier.

(printed under page 538)

(30) ‹anchor: credidisse se dicunt› · call in col 1059

Se dicunt. Ita Clarom. Caeteri, dicuntur.

Se dicunt. So the Clermont manuscript. The others: dicuntur.

(printed under page 538)

(31) ‹anchor: spiritali consequente eos› · call in col 1059

Consequente eos. Deest. in Eras., Gallas., Arundel., Merc. 2 et edit. Oxon.

Consequente eos. Wanting in Erasmus, Gallasius, the Arundel and second Mercer manuscripts and the Oxford edition.

(printed under page 538)

(32) ‹anchor: sicut scriptum est› · call in col 1059

Sicut scriptum est. Clarom., Eras. et Gallas., sic enim scriptum est.

Sicut scriptum est. The Clermont manuscript, Erasmus and Gallasius: sic enim scriptum est.

(printed under page 538)

Page

running head: 1059 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A noster et illorum,; B bemus ergo, inquit; C Apostolum in Epistola; D ut quidam ex illis
old-edition numerals: 265 before Haec in figuram
other: Latin only, no Greek printed

PG 7:1060

ab exterminatore. Haec autem omnia in figura fiebant illis; scripta sunt autem ad correptionem nostram, in quos finis saeculorum devenit. Quapropter qui putat se stare, videat ne cadat. »

by the destroyer. Now all these things happened to them in a figure; and they were written for our reproof, upon whom the end of the ages has come. Wherefore let him who thinks that he stands take heed lest he fall."

4. Sine dubitatione igitur et sine contradictione ostendente Apostolo, unum et eumdem esse Deum, qui et illa judicavit, et ea quae nunc sunt, exquirit, et causam descriptionis eorum demonstrante; indocti et audaces, adhuc etiam imprudentes inveniuntur omnes, qui propter transgressionem eorum qui olim fuerunt, et propter plurimorum indicto audientiam, alterum quidem aiunt illorum fuisse Deum, et hunc esse mundi fabricatorem, et esse in diminutione; alterum vero a Christo traditum Patrem, et hunc esse qui sit ab unoquoque eorum mente conceptus : non intelligentes, quoniam quemadmodum ibi in pluribus eorum, qui peccaverunt, non bene sensit Deus; sic et hic « vocati multi, pauci vero electi : » quemadmodum ibi injusti, et idololatrae, et fornicatores vitam perdiderunt; sic et hic : et Domino quidem praedicante, in ignem aeternum mitti tales, et Apostolo dicente : « An ignoratis, quoniam injusti regnum Dei non haereditabunt? Nolite seduci : neque fornicatores, neque idololatrae, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque raptores regnum Dei possidebunt. » Et quoniam non ad eos, qui extra snnt, hoc dicit, sed ad nos, ne projiciamur extra regnum Dei, tale aliquid operantes, intulit : « Et haec quidem fuistis; sed abluti estis, sed sanctificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri. » Et quemadmodum illic condemnabantur, et projiciebantur hi qui male operabantur, et reliquos exterminabant, similiter et hic oculus quoque effoditur scandalizans, et pes, et manus, ne reliquum corpus pariter pereat. Et habemus praeceptum : « Si quis frater nominatur fornicator, aut avarus, ut idololatra, aut maledicus, aut ebriosus, aut rapax, cum hujusmodi nec cibum sumere. » Et iterum ait Apostolus : « Nemo vos seducat inanibus verbis; propter haec enim venit ira Dei in filios diffidentiae. Nolite ergo fieri participes eorum. » Et quemadmodum ibi peccantium damnatio participabat et reliquos, quoniam placebant eis, et una cum eis conversabantur; sic et hic : « modicum fermentum totam massam corrumpit. » Et quemadmodum ibi adversus injustos ira descendebat Dei, et hic similiter Apostolus ait :

4. Since the Apostle therefore shows without doubt and without contradiction that He is one and the same God, Who both judged those things and searches out the things that now are, and demonstrates the reason why they were written down, all those are found to be unlearned and audacious, and furthermore senseless as well, who on account of the transgression of those who were of old, and on account of the disobedience of the greater number, say that theirs indeed was one God, and that He is the Framer of the world, and exists in defect; and that the Father delivered by Christ is another, and that He is the one who is conceived in mind by each of them: not understanding that even as there God was not well pleased with most of those who sinned; so here also "many are called, but few chosen:" even as there the unrighteous, and idolaters, and fornicators lost their life; so here also: both the Lord proclaiming that such are cast into everlasting fire, and the Apostle saying: "Or know you not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall possess the kingdom of God." And because he says this not to those who are without, but to us, lest we be cast out of the kingdom of God by working any such thing, he added: "And such indeed were you; but you were washed, but you were sanctified in the name of the Lord Jesus Christ, and in the Spirit of our God." And even as there those who wrought evil and destroyed the rest were condemned and cast out, similarly here also the eye that causes offence is plucked out, and the foot, and the hand, lest the rest of the body perish together with it. And we have the commandment: "If any brother is named a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner, with such a one not even to take food." And again the Apostle says: "Let no one deceive you with empty words; for because of these things comes the wrath of God upon the sons of disobedience. Be not therefore partakers with them." And even as there the condemnation of the sinners involved the rest also, because they pleased them, and associated together with them; so here also: "a little leaven corrupts the whole lump." And even as there the wrath of God came down against the unrighteous, here also the Apostle similarly says:

Editors' notes and page, col. 1060

Footnotes

(13) ‹anchor: regnum Dei possidebunt› · call in col 1060

I Cor. VI, 9, 10.

1 Cor. 6:9–10.

(printed under page 538)

(14) ‹anchor: in Spiritu Dei nostri› · call in col 1060

Ibid., 11.

(printed under page 538)

(15) ‹anchor: corpus pariter pereat› · call in col 1060

Matth. XVIII, 8, 9.

Matt. 18:8–9.

(printed under page 538)

(16) ‹anchor: nec cibum sumere› · call in col 1060

I Cor. V, 11.

1 Cor. 5:11.

(printed under page 538)

(17) ‹anchor: fieri participes eorum› · call in col 1060

Ephes. V, 6, 7.

Eph. 5:6–7.

(printed under page 538)

(18) ‹anchor: totam massam corrumpit› · call in col 1060

I Cor. V, 6.

1 Cor. 5:6.

(printed under page 538)

(33) ‹anchor: regnum Dei› · call in col 1060

Regnum Dei. Vocem Dei omittunt Eras. et Gallas.

Regnum Dei. Erasmus and Gallasius omit the word Dei.

(printed under page 538)

(34) ‹anchor: neque fornicatores› · call in col 1060

Neque fornicatores. Quia hisce praemissum in Eras., Gallas. et Feuard. omittunt Clarom., Voss., Arundel. et apostolicus textus.

Neque fornicatores. Quia, prefixed to these words in Erasmus, Gallasius and Feuardent, is omitted by the Clermont, Voss and Arundel manuscripts and by the Apostle's text.

(printed under page 538)

(35) ‹anchor: regnum Dei possidebunt› · call in col 1060

Possidebunt. Alii, haereditabunt.

Possidebunt. Others: haereditabunt.

(printed under page 538)

Page

running head: PI LUGDUNENSIS ET MARTYRIS. 1060
marginal letters: A ab exterminatore. Haec; B unoquoque eorum mente; C regnum Dei, tale; D damnatio participabat et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1061

« Revelabitur enim ira Dei de coelo super omnem impietatem, et injustitiam eorum hominum, qui veritatem in injustitia detinent. » Et quemadmodum ibi in Aegyptios, qui injuste puniebant Israel, vindicta a Deo fiebat; sic et hic, Domino quidem dicente : « Deus autem non faciet vindictam electorum suorum, quicunque clamant ad eum die et nocte? Etiam dico vobis, faciet vindictam eorum cito; » et Apostolo in ea quae est ad Thessalonicenses Epistola, ista praedicante : « Si quidem justum est apud Deum retribuere retributionem his qni tribulant vos, et vobis qui tribulamini, refrigerium nobiscum, in revelatione Domini nostri Jesu Christi de coelo cum angelis virtutis ejus, et in flamma ignis, dare vindictam in eos qui non noverunt Deum, et in eos qui non obediunt Evangelio Domini nostri Jesu Christi; qui etiam poenas pendent interitus aeternas a facie Domini, et a gloria virtutis ejus, cum venerit magnificari in sanctis suis, et admirabilis esse omnibus qui crediderunt » in eum.

"For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." And even as there vengeance was wrought by God upon the Egyptians, who unjustly afflicted Israel; so here also, the Lord indeed saying: "And shall not God avenge His elect, who cry to Him day and night? Yea, I say to you, He will avenge them speedily;" and the Apostle in the Epistle which is to the Thessalonians proclaiming these things: "If indeed it is a righteous thing with God to recompense retribution to those who trouble you, and to you who are troubled rest with us, at the revelation of our Lord Jesus Christ from heaven with the angels of His power, in a flame of fire, giving vengeance upon those who know not God, and upon those who obey not the Gospel of our Lord Jesus Christ; who shall also pay the everlasting penalties of destruction 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 marvelled at in all who have believed" in Him.

CAPUT XXVIII.

Chapter XXVIII.

Insipientes esse qui Christi misericordiam exaggerantes, judicium tacentes, majoremque novi testamenti gratiam spectantes; majoris vero, quam a nobis exigit, perfectionis obliti, alterum Deum a Creatore statuere nituntur.

That those are foolish who, exaggerating the mercy of Christ, keeping silent about His judgement, and looking at the greater grace of the new testament, yet forgetting the greater perfection which it requires of us, strive to set up another God than the Creator.

1. Cum ergo hic et illic eadem sit in vindicando Deo justitia Dei, et illic quidem typice, et temporaliter, et mediocrius; hic vero vere, et semper, et austerius; ignis enim aeternus, et quae a coelo revelabitur ira Dei a facie Domini nostri (quemadmodum et David ait : « Vultus autem Domini super facientes mala, ut perdat de terra memoriam ipsorum »), majorem poenam praestat iis qui incidunt in eam : valde insensatos ostendebant presbyteri eos, qui ex his quae acciderunt his, qui olim Deo obtemperabant, tentant alterum Patrem introducere; e contrario opponentes, quanta Dominus ad salvandos eos, qui receperunt eum, veniens fecisset, miserans eorum; tacentes autem de judicio ejus, et quaecunque provenient his, qui audierunt sermones ejus, et non fecerunt, et quoniam expediebat eis, si non essent nati, et qnoniam tolerabilius Sodomae et Gomorrhae erit in judicio, quam civitati illi quae non recepit sermones discipulorum ejus.

1. Since therefore both here and there the justice of God is the same when God takes vengeance—there indeed typically, and temporally, and more moderately; but here truly, and always, and more severely; for the everlasting fire, and the wrath of God which shall be revealed from heaven from the face of our Lord (even 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 greater punishment upon those who fall into it—the presbyters pointed out that those men areutterly senseless who, from the things that happened to those who of old obeyed not God, attempt to introduce another Father; setting in contrast how great things the Lord at His coming did to save those who received Him, having compassion upon them; while keeping silent concerning His judgement, and whatsoever things shall befall those who have heard His words and not done them, and that it were better for them if they had not been born, and that it shall be more tolerable for Sodom and Gomorrah in the judgement than for that city which did not receive the words of His disciples.

2. Quemadmodum enim in novo testamento

2. For even as in the new testament

Editors' notes and page, col. 1061

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 539)

(19) ‹anchor: call not in view› · call in col 1061 (not in view)

Rom. I, 18.

Rom. 1:18.

(printed under page 539)

(20) ‹anchor: call not in view› · call in col 1061 (not in view)

Luc. XVIII, 7, 8.

Luke 18:7–8.

(printed under page 539)

(21) ‹anchor: call not in view› · call in col 1061 (not in view)

II Thess. I, 6 et seqq.

2 Thess. 1:6 ff.

(printed under page 539)

(22) ‹anchor: memoriam ipsorum› · call in col 1061

Psal. XXXIII, 17.

Ps. 33 (34):17.

(printed under page 539)

(23) ‹anchor: qui incidunt in eam› · call in col 1061

Cap. XLVII.

Chapter 47.

(printed under page 539)

(24) ‹anchor: call not in view› · call in col 1061 or 1062 (not in view)

Matth. XXV, 41.

Matt. 25:41.

(printed under page 539)

(25) ‹anchor: call not in view› · call in col 1061 or 1062 (not in view)

Ibid., 34.

(printed under page 539)

(36) ‹anchor: call not in view› · call in col 1061

Retributionem. Editi N. Test. codd. θλῖψιν, tribulationem, ut etiam inferius cap. 32, n. 11, et in emendationibus Vulgatae nostrae editt. legitur.

Retributionem. The printed manuscripts of the New Testament: θλῖψιν, "tribulation," as is also read below, ch. 32, n. 11, and in the corrections of the editions of our Vulgate.

(printed under page 539)

(37) ‹anchor: call not in view› · call in col 1061

Obediunt Evangelio. Eras. et Gallas., audiunt Evangelium.

Obediunt Evangelio. Erasmus and Gallasius: audiunt Evangelium.

(printed under page 539)

(38) ‹anchor: call not in view› · call in col 1061

Omnibus. Arund. et Grab., in omnibus.

Omnibus. The Arundel manuscript and Grabe: in omnibus.

(printed under page 539)

(39) ‹anchor: ostendebant presbyteri› · call in col 1061

Ostendebant presbyteri. Sic omnes mss.; at Eras., Gallas. et Feuard. ostendebat presbyter.

Ostendebant presbyteri. So all the manuscripts; but Erasmus, Gallasius and Feuardent: ostendebat presbyter.

(printed under page 539)

(40) ‹anchor: Deo obtemperabant› · call in col 1061

Obtemperabant. Non praemissum in editt. et Merc. 2, deest in Clarom., Voss. et Arundel.

Obtemperabant. Non, prefixed in the editions and the second Mercer manuscript, is wanting in the Clermont, Voss and Arundel manuscripts.

(printed under page 539)

(41) ‹anchor: quanta Dominus› · call in col 1061

Dominus. Eras., Gallas., Feuard. et Merc. 2, minus bene, Deus.

Dominus. Erasmus, Gallasius, Feuardent and the second Mercer manuscript, less well: Deus.

(printed under page 539)

(42) ‹anchor: quaecunque provenient› · call in col 1061

Provenient. Feuard. et Voss., proveniunt.

Provenient. Feuardent and the Voss manuscript: proveniunt.

(printed under page 539)

(43) ‹anchor: non recepit sermones› · call in col 1061

Recepit sermones. Alii, recipit sermonem.

Recepit sermones. Others: recipit sermonem.

(printed under page 539)

Page

running head: 1061 CONTRA HÆRESES
marginal letters: A « Revelabitur enim ira; B eos qui non noverunt; C austerius; ignis enim; D judicio, quam civitati
old-edition numerals: 266 after novo testamento
other: Latin only, no Greek printed; editors' matter: Insipientes esse qui Christi

PG 7:1062

ea, quae est ad Deum, fides hominum aucta est, additamentum accipiens Filium Dei, nt et homo fieret particeps Dei; ita et diligentia conversationis aucta est, cum non solum a malis operibus abstinere jubemur, sed ab ipsis cogitationibus, et otiosis dictionibus et sermonibus vacuis, et verbis scurrilibus : sic et poena eorum, qui non credunt Verbo Dei, et contemnunt ejus adventum, et convertuntur retrorsum, adampliata est; non solum temporalis, sed et aeterna facta. Quibuscunque enim dixerit Dominus : « Discedite a me, maledicti, in ignem perpetuum; » isti erunt semper damnati; et quibuscunque dixerit : « Venite, benedicti Patris mei, percipite haereditatem regni, quod praeparatum est vobis in sempiternum; » hi semper percipiunt regnum, et proficiunt, cum sit unus et idem Deus Pater, et Verbum ejus, semper assistens humano generi, variis quidem dispositionibus, et multa operans et salvans ab initio eos qui salvantur (sunt enim hi qui diligunt Deum, et secundum suum genus sequuntur Verbum Dei), et adjudicans eos qui adjudicantur, id est eos qui obliviscuntur Deum, et sunt blasphemi, et transgressores ejus verbi.

that faith of men which is towards God has been increased, receiving in addition the Son of God, so that man also might become a partaker of God; so also the diligence of conduct has been increased, since we are commanded to abstain not only from evil works, but from the very thoughts, and from idle words and empty speeches, and from scurrilous language: so also the punishment of those who do not believe the Word of God, and despise His coming, and turn back, has been enlarged; being made not merely temporal, but also eternal. For to whomsoever the Lord shall say: "Depart from Me, you cursed, into perpetual fire;" these shall be damned for ever; and to whomsoever He shall say: "Come, you blessed of My Father, inherit the kingdom which has been prepared for you for ever;" these receive the kingdom for ever, and advance, since there is one and the same God the Father, and His Word, always present with the human race, by diverse dispensations indeed, both working many things and saving from the beginning those who are saved (for these are they who love God, and according to their generation follow the Word of God), and condemning those who are condemned, that is, those who forget God, and are blasphemous, and transgressors of His word.

3. Etenim hi ipsi, qui a nobis praedicti sunt, haeretici exciderunt sibi, accusantes Dominum, in quem dicunt se credere. Quae enim denotant in Deo, qui tunc temporaliter judicaverit incredulos, et percussit Aegyptios, salvavit autem obedientes; eadem nihilominus recurrent in Dominum, in sempiternum quidem adjudicantem quos adjudicat, et in sempiterunm dimittentem eos quos dimittit : et invenietur, secundum illorum verba, maximi peccati causa factus his qui in eum immiserunt manus, et pupugerunt eum. Si enim non ita venisset, utique illi Domini sui interfectores facti non fuissent : et si non misisset prophetas ad eos, non utique occidissent eos, et apostolos quoque similiter. His igitur qui imputant nobis, et dicunt : Si non Aegyptii plagati fuissent, et persequentes Israel praefocati fuissent in mari, non poterat Deus salvare populum suum; occurrit illud : Nisi igitur Judaei interfectores Domini facti fuissent (quod quidem abstulit ab eis aeternam vitam,), et apostolos interficientes, et persequentes Ecclesiam, in iracundiae incidissent profundum, nos salvari non poteramus. Quemadmodum enim illi per Aegyptiorum, sic et nos per Judaeorum caecitatem accepimus

3. For these very heretics, who have been mentioned by us before, contradict themselves, accusing the Lord, in Whom they say that they believe. For the things which they censure in God, Who then judged the unbelieving temporally, and smote the Egyptians, while He saved the obedient; the same will nonetheless recoil upon the Lord, Who for ever condemns those whom He condemns, and for ever lets go those whom He lets go: and He will be found, according to their words, to have become the cause of the greatest sin to those who laid hands upon Him, and pierced Him. For if He had not thus come, Assuredly they would not have become the slayers of their Lord: and if He had not sent prophets to them, assuredly they would not have slain them, and the apostles also in like manner. To those, therefore, who cast this up against us, and say: If the Egyptians had not been plagued, and when pursuing Israel been drowned in the sea, could not God have saved His people? there meets them this reply: Unless, then, the Jews had become the slayers of the Lord (which indeed took away from them eternal life), and by slaying the apostles and persecuting the Church had fallen into an abyss of wrath, we could not have been saved. For even as they through the blindness of the Egyptians, so we also through the blindness of the Jews have received

Editors' notes and page, col. 1062

Footnotes

(44) ‹anchor: call not in view› · call in col 1062

Filium Dei. Arund., Filii Dei.

Filium Dei. The Arundel manuscript: Filii Dei.

(printed under page 539)

(45) ‹anchor: call not in view› · call in col 1062

Ab ipsis. Malis omisi cum Clarom. et Voss.; subintelligitur ex commate praeced.

Ab ipsis. I have omitted malis, with the Clermont and Voss manuscripts; it is understood from the preceding clause.

(printed under page 539)

(46) ‹anchor: call not in view› · call in col 1062

Et proficiunt. Sic Clarom. et Voss. In editt., et in eo proficiunt semper; in Arund. et Merc. 2 deest semper.

Et proficiunt. So the Clermont and Voss manuscripts. In the editions, et in eo proficiunt semper; in the Arundel and second Mercer manuscripts semper is wanting.

(printed under page 539)

(47) ‹anchor: call not in view› · call in col 1062

Cum sit. Cum sint in Feuard. marg. et Voss.

Cum sit. Cum sint in Feuardent's margin and the Voss manuscript.

(printed under page 539)

Page

running head: RA HÆRESES LIB. IV. 1062
marginal letters: A ea, quae est ad Deum,; B semper percipiunt regnum,; C piternum quidem adjudicantem; D los interficientes, et
old-edition numerals: (none)
other: Latin only, no Greek printed; accepi- split at column end

PG 7:1063

salutem : siquidem mors Domini, eorum quidem qui cruci eum fixerunt, et non crediderunt ejus adventum, damnatio est; salvatio vero eorum qui credunt in eum. Nam et Apostolus ait in Epistola secunda ad Corinthios : « Quoniam Christi suavis odor sumus Deo, et in his qui salvi fiunt, et in his qui pereunt : quibusdam quidem odor mortis in mortem, quibusdam autem odor vitae in vitam. » Quibus ergo est odor mortis in mortem, nisi his qui non credunt, neque subjecti sunt Verbo Dei? Qui sunt autem qui et tunc semetipsos morti tradiderunt? Hi scilicet qui non credunt, neque subjiciuntur Deo. Rursum autem, qui salvati sunt, et acceperunt haereditatem? Hi scilicet qui credunt Deo, et eam, quae est erga illum, dilectionem custodierunt; quemadmodum Caleb Jephone, et Jesus Nave, et pueri innocentes, qui neque malitiae sensum habuerunt. Qui sunt autem qui hic salvantur, et accipiunt vitam aeternam? Nonne hi qui diligunt Deum, et qui pollicitationibus ejus credunt, et malitia parvuli effecti sunt?

salvation: since the death of the Lord is the condemnation indeed of those who fastened Him to the cross, and did not believe His coming; but the salvation of those who believe in Him. For the Apostle also says in the second Epistle to the Corinthians: "Because we are a sweet savour of Christ unto God, both in those who are being saved, and in those who are perishing: to the one indeed a savour of death unto death, and to the other a savour of life unto life" (2 Cor. 2:15, 16). To whom then is there a savour of death unto death, save to those who do not believe, nor are subject to the Word of God? And who are they who then also delivered themselves over to death? Those, namely, who do not believe, nor submit to God. And again, who were saved, and received the inheritance? Those, namely, who believe God, and have kept their love towards Him; even as Caleb the son of Jephunneh, and Joshua the son of Nun, and the innocent children, who had no sense of malice. And who are they who are saved now, and receive eternal life? Are they not those who love God, and who believe His promises, and in malice have become little children?

CAPUT XXIX.

Chapter XXIX.

Dissolvit argumentum Marcionitarum, quo Deum malorum auctorem probare nitebantur, quod Pharaonem et ministros ejus excaecaverit.

He refutes the argument of the Marcionites, whereby they strove to prove God the author of evils because He blinded Pharaoh and his servants.

1. Sed induravit, inquiunt illi, Deus cor Pharaonis et famulorum ejus. Qui ergo haec imputant, non legunt in Evangelio, ubi discipulis dicentibus Domino : « Quare in parabolis loqueris eis? » respondit Dominus : « Quoniam vobis est datum nosse mysterium regni coelorum; illis autem in parabolis loquor, ut videntes non videant, et audientes non audiant, intelligentes non intelligant, ut impleatur erga eos prophetia Isaiae dicens : Incrassa cor populi hujus, et aures eorum obtura, et oculos eorum excaeca. Vestri autem beati oculi, qui vident quae vos videtis, et aures vestrae, quae audiunt quae auditis. » Unus enim et idem Deus, his quidem qui non credunt, sed nullificant eum, infert caecitatem; quemadmodum sol, qui est creatura ejus, his qui propter aliquam infirmitatem oculorum non possunt contemplari lumen ejus : his autem qui credunt ei, et sequuntur eum, pleniorem et majorem illuminationem

1. But God, say they, hardened the heart of Pharaoh and of his servants. Those, then, who allege these things do not read in the Gospel, where, when the disciples said to the Lord: "Why do You speak to them in parables?" the Lord answered: "Because to you it is given to know the mystery of the kingdom of the heavens; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand, that in their case may be fulfilled the prophecy of Isaiah, which says: Make gross the heart of this people, and stop their ears, and blind their eyes. But blessed are your eyes, which see the things that you see, and your ears, which hear the things that you hear" (Matt. 13:10 ff.). For one and the same God inflicts blindness upon those indeed who do not believe, but set Him at nought; even as the sun, which is His creature, does to those who by reason of some weakness of the eyes cannot behold its light: but upon those who believe Him, and follow Him, He bestows a fuller and greater illumination

Editors' notes and page, col. 1063

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 540)

(26) ‹anchor: odor vitae in vitam› · call in col 1063

II Cor. II, 15, 16.

2 Cor. 2:15–16.

(printed under page 540)

(27) ‹anchor: CAPUT XXIX› · call in col 1063

Cap. XLVIII.

Chapter 48.

(printed under page 540)

(28) ‹anchor: quae auditis› · call in col 1063

Matth. XIII, 10 et seqq.

Matt. 13:10 ff.

(printed under page 540)

(29) ‹anchor: call not in col 1063› · call in col 1064

II Cor. IV, 4.

2 Cor. 4:4.

(printed under page 540)

(30) ‹anchor: call not in col 1063› · call in col 1064

Rom. I, 28.

Rom. 1:28.

(printed under page 540)

(31) ‹anchor: call not in col 1063› · call in col 1064

II Thess. II, 10, 11.

2 Thess. 2:10–11.

(printed under page 540)

(48) ‹anchor: in his qui salvi fiunt› · call in col 1063

Et in his qui salvi fiunt. Sic Clarom. et Voss. Alii, in his qui salvantur.

Et in his qui salvi fiunt. So the Clermont and Voss manuscripts. Others: in his qui salvantur.

(printed under page 540)

(49) ‹anchor: vitam aeternam› · call in col 1063

Aeternam. Deest in Eras. et Gallas.

Aeternam. Wanting in Erasmus and Gallasius.

(printed under page 540)

(50) ‹anchor: non legunt› · call in col 1063

Legunt. Alii, intelligunt.

Legunt. Others: intelligunt.

(printed under page 540)

(51) ‹anchor: intelligentes non intelligant› · call in col 1063

Audientes non audiant, intelligentes non intelligant. Prius comma deest in Eras., Gall., Merc. 2, posterius in Clarom. et Arund.

Audientes non audiant, intelligentes non intelligant. The first clause is wanting in Erasmus, Gallasius and the second Mercer manuscript; the second in the Clermont and Arundel manuscripts.

(printed under page 540)

(52) ‹anchor: ut impleatur› · call in col 1063

Impleatur. Sic Clarom. et Voss. in Merc. 1 et Ottob., adimpleatur: in caeteris, adimpleretur.

Impleatur. So the Clermont and Voss manuscripts; in the first Mercer and the Ottoboni manuscripts, adimpleatur; in the others, adimpleretur.

(printed under page 540)

(53) ‹anchor: erga eos› · call in col 1063

Erga eos. Ita Clarom., Arundel. et Voss. melius quam alii, apud eos.

Erga eos. So the Clermont, Arundel and Voss manuscripts, better than the others' apud eos.

(printed under page 540)

(54) ‹anchor: Incrassa› · call in col 1063

Incrassa. Vetus Feuard. cod., Clarom. et Voss., Incrassatum est: recte quidem, si sequeretur, obturatae, excaecati. Sed hic Isaiae ipsius verba refert Irenaeus.

Incrassa. Feuardent's old manuscript and the Clermont and Voss manuscripts: Incrassatum est; rightly indeed, if obturatae, excaecati followed. But here Irenaeus gives Isaiah's own words.

(printed under page 540)

(55) ‹anchor: quae audiunt› · call in col 1063

Quae audiunt. Arundel. et Merc. 2, quoniam audiunt: recte, si praecederet quoniam vident. Sed Irenaeus ex memoria citat.

Quae audiunt. The Arundel and second Mercer manuscripts: quoniam audiunt; rightly, if quoniam vident went before. But Irenaeus is quoting from memory.

(printed under page 540)

Page

running head: 1063 S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A mus salutem : siquidem; B custodierunt; quemadmodum Caleb; C nosse mysterium regni; D (48) Et in his qui salvi fiunt.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Dissolvit argumentum Marcionitarum; mus from accepi- at column start; illumina- split at column end

PG 7:1064

mentis praestat. Secundum hunc igitur sermonem et Apostolus ait in secunda ad Corinthios : « In quibus Deus saeculi hujus excaecavit mentes infidelium, uti non fulgeat illuminatio Evangelii gloriae Christi. » Et iterum in ea quae est ad Romanos : « Et quemadmodum non probaverunt Deum habere in notitia, tradidit illos Deus in reprobum sensum, facere quae non conveniunt. » In secunda autem ad Thessalonicenses manifeste ait, de Antichristo dicens : « Et ideo mittet eis Deus operationem erroris, uti credant mendacio : uti judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati. »

of mind. According to this word, therefore, the Apostle also says in the second Epistle to the Corinthians: "In whom the God of this world has blinded the minds of the unbelieving, that the illumination of the Gospel of the glory of Christ should not shine forth." And again in that which is to the Romans: "And even as they did not approve to have God in their knowledge, God gave them over to a reprobate mind, to do the things which are not fitting." And in the second to the Thessalonians he manifestly speaks, saying concerning Antichrist: "And for this cause God shall send them a working of error, that they should believe a lie: that they all may be judged who believed not the truth, but consented to iniquity."

2. Si igitur et nunc, quotquot scit non credituros Deus, cum sit omnium praecognitor, tradidit eos infidelitati eorum, et avertit faciem ab hujusmodi, relinquens eos in tenebris, quas ipsi sibi elegerunt; quid mirum, si et tunc nunquam crediturum Pharaonem, cum his qui cum eo erant, tradidit eos suae infidelitati? Quemadmodum Verbum ait de rubo ad Moysem : « Ego autem scio quoniam non dimittet vos Pharao rex Aegypti abire, nisi in manu valida. » Et qua ratione Dominus in parabolis loquebatur, et caecitatem faciebat Israel, ut videntes non viderent, sciens incredulitatem eorum : eadem ratione et cor Pharaonis indurabat, ut videns quoniam digitus Dei est, qui educit populum, non crederet, sed in infidelitatis praecipitaretur pelagus; per magicam operationem opinatus fieri exitum eorum, et Rubrum mare non ex virtute Dei transitum praestitisse populo, sed naturaliter sic se habere.

2. If therefore now also, as many as God knows will not believe, since He is the Foreknower of all things, He has delivered over to their unbelief, and turned away His face from such, leaving them in the darkness which they themselves have chosen for themselves; what wonder if then also He delivered over Pharaoh, who would never believe, together with those who were with him, to their own unbelief? Even as the Word spoke from the bush to Moses: "But I know that Pharaoh king of Egypt will not let you go, save by a mighty hand." And in the same way in which the Lord spoke in parables, and brought blindness upon Israel, that seeing they might not see, since He knew their unbelief; in that same way also He hardened the heart of Pharaoh, so that when he saw that it is the finger of God which leads forth the people, he should not believe, but be plunged into a sea of unbelief, supposing that their departure was brought about by magical working, and that the Red Sea had not afforded a passage to the people by the power of God, but was naturally so disposed.

CAPUT XXX.

Chapter XXX.

Diluit aliud Marcionitarum argumentum, quod nimirum Hebraei, jubente Deo, spoliassent Aegyptios.

He refutes another argument of the Marcionites, namely that the Hebrews, at God's command, despoiled the Egyptians.

1. Qui vero exprobrant et imputant, quod profecturus populus jussu Dei vascula omnis generis, et vestimenta acceperit ab Aegyptiis, et sic abierit, ex quibus et tabernaculum factum est in eremo; ignorantes justificationes Dei, et dispositiones ejus, semetipsos arguunt, sicut et presbyter dicebat. Si enim non in typica profectione hoc consensisset Deus, hodie in vera nostra profectione, id est

1. And those who reproach and find fault because the people, when about to depart, by the command of God took vessels of every kind and raiment from the Egyptians, and so departed, from which also the tabernacle was made in the wilderness, proving themselves ignorant of the justifications of God and of His dispensations, convict themselves, as the presbyter also said. For if God had not accorded this in the typical departure, today in our true departure, that is,

Editors' notes and page, col. 1064

Footnotes

(32) ‹anchor: in manu valida› · call in col 1064

Exod. III, 19.

Exod. 3:19.

(printed under page 540)

(33) ‹anchor: CAPUT XXX› · call in col 1064

Cap. XLIX.

Chapter 49.

(printed under page 540)

(34) ‹anchor: factum est in eremo› · call in col 1064

Exod. XI, 2; xii, 35, 36.

Exod. 11:2; 12:35–36.

(printed under page 540)

(56) ‹anchor: call not in view› · call in col 1064

Mittet eis Deus operationem. Alii, mittit eis Deus operationes.

Mittet eis Deus operationem. Others: mittit eis Deus operationes.

(printed under page 540)

(57) ‹anchor: call not in view› · call in col 1064

Dimittet. Clarom. praecipiet, pro quo in Feuard. marg., recipiet.

Dimittet. The Clermont manuscript: praecipiet, for which Feuardent's margin has recipiet.

(printed under page 540)

(58) ‹anchor: in manu› · call in col 1064

In manu. Al., cum manu.

In manu. Others: cum manu.

(printed under page 540)

(59) ‹anchor: non in typica› · call in col 1064

Si enim non in typica. Sic Feuard. et omnes mss. nisi quod particulam in ex Eras. et Gallas. retinui, in quorum editt. de caetero perperam habetur: sic enim nos in typica.

Si enim non in typica. So Feuardent and all the manuscripts, except that I have kept the particle in from Erasmus and Gallasius, in whose editions it otherwise wrongly reads: sic enim nos in typica.

(printed under page 540)

(60) ‹anchor: vera nostra profectione› · call in col 1064

Hoc... profectione. Octo has voces ex vet. cod. restituit Feuard. quas etiam habent Clarom. et Voss. Sed pro professione, quod manifestum scribarum erratum est, scribere non dubitavi, profectione: id sermonis series exigit. Irenaeus siquidem (continues)

Hoc … profectione. Feuardent restored these eight words from an old manuscript, and the Clermont and Voss manuscripts also have them. But for professione, which is a plain scribal error, I did not hesitate to write profectione: the run of the passage requires it. For Irenaeus … (continues)

(printed under page 540)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS 1064
marginal letters: A tionem mentis praestat.; B eos infidelitati eorum,; C mare non ex virtute; D audiunt : recte, si
old-edition numerals: 267 after uti judicentur
other: Latin only, no Greek printed; editors' matter: Diluit aliud Marcionitarum; tionem from illumina- at column start

PG 7:1065

in fide in qua sumus constituti, per quam de numero gentilium exempti sumus, nemo poterat salvari. Omnes enim nos aut modica, aut grandis sequitur possessio, quam ex mammona iniquitatis acquisivimus. Unde enim domus in quibus habitamus, et vestimenta quibus induimur, et vasa quibus utimur, et reliqua omnis ad diuturnam vitam nostram ministratio, nisi ex his quae, cum ethnici essemus, de avaritia acquisivimns, vel ab ethnicis parentibus, aut cognatis, aut amicis, de injustitia acquirentibus percepimus? Ut non dicamus, quia et nunc in fide exsistentes acquirimus. Quis enim vendit, et non lucrari vult ab eo qui emit? Quis autem emit, et non vult utiliter secum agi ab eo qui vendit? Quis autem negotians non propterea negotiatur, ut inde alatur? Quid autem et hi, qui in regali aula sunt, fideles, nonne ex eis, quae Caesaris sunt, habent utensilia, et his qui non habent, unusquisque eorum secundum virtutem praestat? Aegyptii populi erant debitores non solum rerum, sed et vitae suae, propter patriarchae Joseph praecedentem benignitatem; nobis autem secundum quid debitores sunt ethnici, a quibus et lucra, et utilitates percipimus? quaecunque illi cum labore comparant, his nos, in fide cum simus, sine labore utimur.

in the faith in which we are established, through which we have been taken out from the number of the Gentiles, no one could be saved. For some possession, either small or great, accompanies us all, which we have acquired from the mammon of iniquity. For whence come the houses in which we dwell, and the garments wherewith we are clothed, and the vessels which we use, and all the rest of the ministration for our daily life, unless from the things which, when we were heathens, we acquired from avarice, or received from heathen parents, or kinsfolk, or friends, who acquired them from unrighteousness? Not to mention that even now, while we are in the faith, we acquire them. For who sells, and does not wish to make a profit from him who buys? Or who buys, and does not wish to be dealt with advantageously by him who sells? Or who that carries on trade does not trade for this purpose, that he may be fed thereby? And what of those faithful also who are in the royal palace, do they not have their utensils from the things which are Caesar's, and to those who do not have, does not each one of them supply according to his ability? The Egyptians were debtors to the people not only as to their property, but also as to their very life, because of the previous kindness of the patriarch Joseph; but in what respect are the heathens debtors to us, from whom we receive both profits and advantages? Whatsoever things they procure with labour, these we, being in the faith, use without labour.

2. Ad hoc populus pessimam servitutem serviebat Aegyptiis, quemadmodum Scriptura ait : « Et cum vi potestatem exercebant Aegyptii in filios Israel, et in odium eis adducebant vitam in operibus duris, luto et latere, et omnibus operibus quae faciebant in campis, per omnia opera quibus eos deprimebant cum vi : » et aedificaverunt eis civitates munitas, multum laborantes, et augentes eorum substantias annis multis, et per omnem modum servitutis, cum illi non solum ingrati essent adversus eos, verum et universos perdere vellent. Quid igitur injuste gestum est, si ex multis pauca sumpserunt, et qui potuerunt multas substantias habere, si non serviissent eis, et divites abire, paucissimam mercedem pro magna servitute

2. Moreover, the people served the Egyptians with the worst servitude, even as the Scripture says: "And the Egyptians exercised authority with violence over the children of Israel, and made their life bitter to them in hard labours, with mortar and brick, and in all the works which they performed in the fields, according to all the works wherewith they oppressed them by violence:" and they built for them fortified cities, labouring much, and increasing their substance for many years, and in every manner of servitude, while they were not only ungrateful towards them, but even wished to destroy them all. What then was done unjustly, if out of many things they took a few, and those who might have had much substance had they not served them, and have departed rich, receiving the smallest wages in return for a great servitude,

Editors' notes and page, col. 1065

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (Signature line "PATROL. GR. VII." and "34" at the foot are printer's marks, not notes.) (printed under page 541)

(35) ‹anchor: eos deprimebant cum vi› · call in col 1065

Exod. I, 13, 14.

Exod. 1:13–14.

(printed under page 541)

(61) ‹anchor: call not in view› · call in col 1065

Poterat. Sic pro poterit reposui ex Feuard. marg., Clarom., Ottob., Voss. et Merc. 2, nec dubito quin οὐδεὶς ἂν ἐδύνατο, verterit interpres nemo poterat; quod accuratior quispiam vertisset, nemo posset.

Poterat. So I have restored, for poterit, from Feuardent's margin and the Clermont, Ottoboni, Voss and second Mercer manuscripts; and I do not doubt that the translator rendered οὐδεὶς ἂν ἐδύνατο as nemo poterat, which someone more exact would have rendered nemo posset.

(printed under page 541)

(62) ‹anchor: call not in view› · call in col 1065

Diuturnam. Gallas., Feuard. et Merc. 2, diurnam.

Diuturnam. Gallasius, Feuardent and the second Mercer manuscript: diurnam.

(printed under page 541)

(63) ‹anchor: call not in view› · call in col 1065

Populi. In gignendi casu, scilicet Judaici.

Populi. In the genitive case, that is, of the Jewish people.

(printed under page 541)

(64) ‹anchor: Ad hoc› · call in col 1065

Ad hoc. Pro insuper, praeterea. Erasm., Gallas., Feuard., Arund. et Merc. 2, adhuc.

Ad hoc. For insuper, praeterea ("moreover, besides"). Erasmus, Gallasius, Feuardent, the Arundel and second Mercer manuscripts: adhuc.

(printed under page 541)

(65) ‹anchor: quae faciebant› · call in col 1065

Faciebant. Iidem, fiebant.

Faciebant. The same: fiebant.

(printed under page 541)

(66) ‹anchor: multas substantias› · call in col 1065

Substantias. Suas minus recte additum in editt. ac Arundel. et Merc. 2.

Substantias. Suas is less correctly added in the editions and the Arundel and second Mercer manuscripts.

(printed under page 541)

Page

running head: 1065 CONTRA HÆRESES L
marginal letters: A in fide in qua; B gali aula sunt,; C bus duris, luto; D veram nostram profectionem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1066

accipientes, inopes abierunt? Quemadmodum si quis liber, abductus ab aliquo per vim, et serviens ei annis multis, et augens substantiam ejus, post deinde aliquod adminiculum consecutus, putetur quidem modica quaedam ejus habere, revera autem ex multis laboribus suis, et ex acquisitione magna, pauca percipiens discedat, et hoc ab aliquo imputetur ei, quasi non recte fecerit; ipse magis injustus judex apparebit ei, qui per vim in servitium fuerit deductus. Sic ergo sunt et hujusmodi qui imputant populo parva de multis accipienti sibi; et ipsis non imputant, qui nullam gratiam ex merito parentum debitam reddiderunt, imo et in gravissimam servitutem redigentes, maximam ab eis consecuti sunt utilitatem : et illos quidem non signatum aurum et argentum in paucis vasculis, quemadmodum praediximus, accipientes, injuste fecisse dicunt; semetipsos autem (dicetur enim quod verum est, licet ridiculum quibusdam esse videatur), ex alienis laboribus insigne aurum, et argentum, et aeramentum, cum inscriptione et imagine Caesaris in zonis suis ferentes, juste (se) facere dicunt.

departed needy? Even as if a free man, carried off by someone by force, and serving him for many years, and increasing his substance, afterwards having obtained some relief, should be thought indeed to have some small portion of what belongs to that man, whereas in reality he departs receiving a few things out of his own many labours and out of a great acquisition, and this should be laid to his charge by someone, as though he had not acted rightly; that critic will rather appear an unjust judge against him who was led away into slavery by force. Such therefore are these men also who find fault with the people for taking for themselves a little out of much; and do not find fault with those who rendered no thanks due for the service of their fathers, nay,even reducing them to the heaviest slavery, reaped the greatest advantage from them: and they say indeed that those who took uncoined gold and silver in a few vessels, as we have said before, acted unjustly; while as for themselves (for what is true shall be said, even though it may seem ridiculous to some), carrying in their girdles from the labours of others coined gold, and silver, and brass, with the inscription and image of Caesar, they say that they themselves act justly.

3. Si autem comparatio fiat nostra et illorum, qui justius apparebunt accepisse? utrumne populus ab Aegyptiis, qui erant per omnia debitores; an nos a Romanis, et reliquis gentibus, et a quibus nihil tale nobis debeatur? Sed et mundus pacem habet per eos, et nos sine timore in viis ambulamus et navigamus quocunque voluerimus. Adversus igitur hujusmodi aptus erit sermo Domini : « Hypocrita, dicens, exime primo trabem de oculo tuo, et tunc perspicies auferre festucam de oculo fratris tui. » Etenim si is qui tibi haec imputat, et gloriatur in sua scientia, separatus est a gentilium coetu, et nihil est alienorum apud eum, sed est simpliciter nudus, et nudis pedibus, et sine domo in montibus conversatur, quemadmodum aliquod ex his animalibus, quae herbis vescuntur; veniam merebitur, ideo quod ignoret necessitates nostrae conversationis. Si

3. And if a comparison be made between us and them, which will appear to have received more justly? Was it the people from the Egyptians, who were in every way debtors; or we from the Romans and the rest of the nations, from whom nothing of the sort is owed to us? Yea, through them the world has peace, and we walk in the highways and sail whithersoever we will without fear. Against such a one, therefore, the word of the Lord will be fitting, which says: "Hypocrite, cast out first the beam out of your own eye, and then you shall see clearly to take out the mote out of your brother's eye." For if he who lays these things to your charge, and boasts in his knowledge, is separated from the assembly of the Gentiles, and there is nothing belonging to others in his possession, but he is simply naked, and barefoot, and dwells houseless in the mountains, like some one of those animals which feed on herbs, he will deserve pardon, because he is ignorant of the necessities of our way of life. But if

Editors' notes and page, col. 1066

Footnotes

(36) ‹anchor: festucam de oculo fratris tui› · call in col 1066

Matth. VII, 5.

Matt. 7:5.

(printed under page 541)

(67) ‹anchor: call not in view› · call in col 1066

Et hoc. Al., et ex hoc.

Et hoc. Others: et ex hoc.

(printed under page 541)

(68) ‹anchor: call not in view› · call in col 1066

Parva. Sic omnes mss. In editt., pauca.

Parva. So all the manuscripts. In the editions: pauca.

(printed under page 541)

(69) ‹anchor: call not in view› · call in col 1066

De multis. Laboribus addunt editt. et recentiores mss., omittunt vero Clarom. et Voss., quos sequi tutius.

De multis. The editions and the more recent manuscripts add laboribus, but the Clermont and Voss manuscripts omit it, and it is safer to follow them.

(printed under page 541)

(70) ‹anchor: call not in view› · call in col 1066

Vasculis. De suis laboribus additum in editt., iterum omittunt Clarom. et Voss.

Vasculis. De suis laboribus, added in the editions, the Clermont and Voss manuscripts again omit.

(printed under page 541)

(71) ‹anchor: call not in view› · call in col 1066

Insigne aurum. I. e. signatum aurum.

Insigne aurum. That is, stamped gold.

(printed under page 541)

(72) ‹anchor: call not in view› · call in col 1066

Juste se. Expunge se, praecessit enim semetipsos.

Juste se. Strike out se, for semetipsos went before.

(printed under page 541)

(73) ‹anchor: nobis debeatur› · call in col 1066

Debeatur. Clarom., debebatur.

Debeatur. The Clermont manuscript: debebatur.

(printed under page 541)

(74) ‹anchor: et nos› · call in col 1066

Per eos, et nos. Priores duas voces ex vet. cod. restituit Feuard., posteriores autem duas ex ms. Voss. addidit Grab. Tres priores habet Clarom., sed non nos.

Per eos, et nos. Feuardent restored the first two words from an old manuscript, and Grabe added the last two from the Voss manuscript. The Clermont manuscript has the first three, but not nos.

(printed under page 541)

(75) ‹anchor: sed est› · call in col 1066

Est. Sic pro et posui ex Clarom. et Feuard. marg.

Est. So I have set, for et, from the Clermont manuscript and Feuardent's margin.

(printed under page 541)

(76) ‹anchor: nostrae conversationis› · call in col 1066

Necessitates nostrae conversationis. Ita Feuard. in marg., Clarom., Arundel. et Voss. Alii perperam, necessitatis nostrae conversationem.

Necessitates nostrae conversationis. So Feuardent in the margin and the Clermont, Arundel and Voss manuscripts. Others wrongly: necessitatis nostrae conversationem.

(printed under page 541)

Page

running head: RA HÆRESES LIB. IV. 1066
marginal letters: A accipientes, inopes abierunt?; B quidem non signatum; C in viis ambulamus; D (67) Et hoc.
old-edition numerals: 268 before 3. Si autem
other: Latin only, no Greek printed

PG 7:1067

autem ab hominibus quae dicuntur aliena esse, participatur, et arguit typum eorum, semetipsum injustissimum ostendit, retorquens in se ejusmodi accusationem. Invenietur enim aliena circumferens, et ea quae ejus non sunt, concupiscens; et propter hoc dixisse Dominum : « Nolite judicare, ne judicemini : in quo enim judicio judicabitis, judicabitur de vobis. » Non utique ut peccantes non corripiamus, nec ut his quae male fiunt consentiamus; sed ut Dei dispositiones non judicemus injuste, cum ille omnia juste profutura providerit. Quoniam enim sciebat nos de nostra substantia, quam ab alio accipientes haberemus, bene acturos : « Qui enim habet, inquit, duas tunicas, det ei qui non habet : et qui habet escam, similiter faciat. » Et : « Esurivi enim, et dedistis mihi manducare : et nudus fui, et vestistis me. » Et : « Cum facis misericordiam, non sciat sinistra tua quid faciat dextra tua; » et reliqua quaecunque benefacientes justificamur, velut de alienis nostra redimentes : de alienis autem ita dico, non quasi mundus alienus sit a Deo, sed quoniam hujusmodi dationes ab aliis accipientes habemus, similiter velut illi ab Aegyptiis qui non sciebant Deum, et per haec ipsa erigimus nobismetipsis tabernaculum Dei : cum bene enim facientibus habitat Deus; quemadmodum Dominus ait : « Facite vobis amicos de mammona iniquitatis, ut hi, quando fugati fueritis, recipiant vos in aeterna tabernacula. » Quaecunque enim, cum essemus ethnici, de injustitia acquisivimus, haec, cum crediderimus, in dominicas utilitates conversantes justificamur.

he partakes of the things which are said by men to belong to others, and yet inveighs against their type, he shows himself most unjust, turning such an accusation back upon himself. For he will be found carrying about the goods of others, and coveting the things which are not his own; and on this account the presbyter said that the Lord declared: "Judge not, that you be not judged: for with what judgement you judge, you shall be judged." Assuredly not that we should not reprove sinners, nor that we should consent to the things which are done ill; but that we should not unjustly judge the dispensations of God, seeing that He has justly provided all things so as to be profitable. For because He knew that we would make good use of our substance, which we should possess by receiving it from another: "He that has two coats," He says, "let him give to him that has none: and he that has food, let him do likewise." And: "For I was hungry, and you gave Me to eat: and I was naked, and you clothed Me." And: "When you do alms, let not your left hand know what your right hand does;" and whatsoever other things there are wherein by doing good we are justified, redeeming as it were our own property by means of what belongs to others: now I say "what belongs to others" in this sense, not as though the world were alien to God, but because we have gifts of this sort by receiving them from others, in like manner as they had them from the Egyptians who knew not God, and by these very means we rear for ourselves the tabernacle of God: for with those who do good God dwells; even as the Lord says: "Make to yourselves friends of the mammon of iniquity, that when you shall be put to flight, they may receive you into everlasting tabernacles." For whatsoever things, when we were heathens, we acquired from unrighteousness, these, when we have believed, by turning them to the Lord's uses we are justified.

4. Necessarie igitur haec in typo praemeditabantur, et tabernaculum Dei ex his fabricatur : illis quidem juste accipientibus, quemadmodum ostendimus : nobis autem praeostensis, qui inciperemus per aliena Deo deservire. Universa enim quae ex Aegypto profectio fiebat populi a Deo, typus et imago fuit profectionis Ecclesiae, quae erat futura ex gentibus : propter hoc et in fine educens eam hinc in suam haereditatem, quam non Moyses quidem famulus Dei, sed Jesus Filius Dei in

4. Necessarily, therefore, were these things rehearsed beforehand in a type, and from them the tabernacle of God was framed; they indeed justly receiving them, as we have shown, and we being pointed out beforehand in them, who should begin to serve God by means of the goods of others. For the whole departure of the people out of Egypt which was brought about by God was a type and image of the departure of the Church which was to be from among the Gentiles: on this account also at the end leading her forth hence into her inheritance, which not Moses indeed, the servant of God, but Jesus the Son of God shall give

Editors' notes and page, col. 1067

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. The Greek fragment in col 1068 is set within the column beside its Latin; calls printed in both are set once. (printed under page 542)

(37) ‹anchor: call not in view› · call in col 1067 (not in view)

Matth. VII, 1, 2.

Matt. 7:1–2.

(printed under page 542)

(38) ‹anchor: call not in view› · call in col 1067 (not in view)

Luc. III, 11.

Luke 3:11.

(printed under page 542)

(39) ‹anchor: call not in view› · call in col 1067 (not in view)

Matth. XXV, 35, 36.

Matt. 25:35–36.

(printed under page 542)

(40) ‹anchor: call not in view› · call in col 1067 (not in view)

Matth. VI, 3.

Matt. 6:3.

(printed under page 542)

(41) ‹anchor: in aeterna tabernacula› · call in col 1067

Luc. XVI, 9.

Luke 16:9.

(printed under page 542)

(42) ‹anchor: per aliena Deo deservire› · call in col 1067

Cap. L.

Chapter 50.

(printed under page 542)

(43) ‹anchor: call not in view› · call in col 1067 or 1068 (not in view)

Apoc. XVI, 2 et seqq.

Rev. 16:2 ff.

(printed under page 542)

(77) ‹anchor: call not in view› · call in col 1067

Ab hominibus. Clarom. et Arundel., ab omnibus.

Ab hominibus. The Clermont and Arundel manuscripts: ab omnibus.

(printed under page 542)

(78) ‹anchor: call not in view› · call in col 1067

Invenietur. Al., invenitur.

Invenietur. Others: invenitur.

(printed under page 542)

(79) ‹anchor: call not in view› · call in col 1067

Facis misericordiam. Ita Feuard. in marg., Clarom., Voss. et Arund., nisi quod in tribus prioribus facitis minus recte legatur. In caeteris, cum facis eleemosynam.

Facis misericordiam. So Feuardent in the margin and the Clermont, Voss and Arundel manuscripts, except that in the first three facitis is less correctly read. In the others: cum facis eleemosynam.

(printed under page 542)

(80) ‹anchor: utilitates conversantes› · call in col 1067

Conversantes. Sic Feuard. in marg., Clarom. et Voss., pro quo recentiores scripserunt convertentes; haud advertentes activum conversantes, eodem significato gaudere.

Conversantes. So Feuardent in the margin and the Clermont and Voss manuscripts, for which later scribes wrote convertentes, not noticing that the active conversantes carries the same meaning.

(printed under page 542)

(81) ‹anchor: nobis autem praeostensis› · call in col 1067

Praeostensis. In ipsis additum in editt., Arundel. et Merc. 2.

Praeostensis. In ipsis is added in the editions and the Arundel and second Mercer manuscripts.

(printed under page 542)

(82) ‹anchor: qui inciperemus› · call in col 1067

Inciperemus. Al., inceperimus.

Inciperemus. Others: inceperimus.

(printed under page 542)

(83) ‹anchor: typus et imago fuit› · call in col 1067

Imago fuit. Eras. et Gallas., imago fiebat.

Imago fuit. Erasmus and Gallasius: imago fiebat.

(printed under page 542)

(84) ‹anchor: et in fine› · call in col 1067

In fine. Alii, in finem.

In fine. Others: in finem.

(printed under page 542)

(85) ‹anchor: call not in view› · call in col 1067

De eisdem. Edit. cum Arund. et Merc. 2, De his quidem.

De eisdem. The edition, with the Arundel and second Mercer manuscripts: De his quidem.

(printed under page 542)

Page

running head: 1067 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A autem ab hominibus; B ciat. » Et : « Esurivi; C acquisivimus, haec, cum; D (77) Ab hominibus.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1068

haereditatem dabit. Si quis autem diligentius intendat his, quae a prophetis dicuntur de fine, et quaecunque Joannes discipulus Domini vidit in Apocalypsi, inveniet easdem plagas universaliter accipere gentes, quas tunc particulatim accepit Aegyptus.

for an inheritance. And if anyone attends more diligently to those things which are spoken by the prophets concerning the end, and whatsoever things John the disciple of the Lord saw in the Apocalypse, he will find that the nations universally receive the same plagues which Egypt then received in part.

CAPUT XXXI.

Chapter XXXI.

Quod Scriptura non redarguit, veteribus crimini temere danaum non esse; sed typum in eo quaerendum : quod probatur exemplo incestus a Lot commissi.

That what Scripture does not reprove is not rashly to be imputed to the ancients as a crime; but that a type is to be sought therein: which is proved by the example of the incest committed by Lot.

1. Talia quaedam enarrans de antiquis presbyter, reficiebat nos, et dicebat : De eisdem delictis, de quibus ipsae Scripturae increpabant patriarchas et prophetas, nos non oportet exprobrare eis, neque fieri similes Cham, qui irrisit turpitudinem patris sui, et in maledictionem decidit; sed gratias agere pro illis Deo, quoniam in adventu Domini nostri remissa sunt eis peccata : etenim illos dicebat gratias agere, et glorificari in nostra salute. De quibus autem Scripturae nou increpant, sed simpliciter sunt positae, nos non debere fieri accusatores (non enim sumus diligentiores Deo, neque super magistrum possumus esse), sed typum quaerere. Nihil enim otiosum est eorum, quaecunque inaccusabilia posita sunt in Scripturis. Quemadmodum et Lot, qui eduxit de Sodomis filias suas, quae conceperunt de patre suo, et qui reliquit in circumfinio uxorem suam statuam salis usque in hodiernum diem. Etenim Lot non ex sua voluntate, neque ex sua concupiscentia carnali, neque sensum, neque cogitationem hujusmodi accipiens, consummavit typum. Quemadmodum Scriptura dicit : « Et intravit major nata, et dormivit cum patre suo nocte illa : et non scivit Lot cum dormiret illa, et cum surgeret. » Et in minore hoc idem : « Et non scivit, inquit, cum dormiisset secum, nec cum surrexisset. »

1. Recounting certain such things concerning the ancients, the presbyter refreshed us, and said: Concerning the same offences for which the Scriptures themselves rebuked the patriarchs and prophets, we ought not to reproach them, nor to become like Ham, who mocked the nakedness of his father, and fell under a curse; but to give thanks to God for them, because at the coming of our Lord their sins were forgiven them: for he said that they give thanks, and are glorified in our salvation. And concerning the things which the Scriptures do not rebuke, but which are simply set down, we ought not to become accusers (for we are not more exact than God, nor can we be above our Master), but to seek the type. For nothing is without meaning of all the things that are set down without censure in the Scriptures. Even as Lot also, who led forth his daughters out of Sodom, who conceived by their own father, and who left his wife in the borderland a pillar of salt unto this day. For Lot, not of his own will, nor of his own carnal lust, nor receiving any thought or purpose of this sort, accomplished a type. Even as the Scripture says: "And the elder went in, and lay with her father that night: and Lot knew not when she lay down, nor when she arose." And in the case of the younger the very same: "And he knew not," it says, "when she lay down with him, nor when she arose."

Μὴ εἰδότος τοῦ Λὼτ, μηδὲ ἡδονῇ δουλεύσαντος, οἰκονομία ἐπετελεῖτο, δι' ἧς αι δύο...... συναγωγαὶ

While Lot knew it not, nor was a slave to pleasure, a dispensation was accomplished, through which the two synagogues

Editors' notes and page, col. 1068

Footnotes

(44) ‹anchor: in Scripturis› · call in col 1068

Cap. LI.

Chapter 51.

(printed under page 542)

(45) ‹anchor: et cum surgeret› · call in col 1068

Gen. XIX, 33.

Gen. 19:33.

(printed under page 542)

(46) ‹anchor: nec cum surrexisset› · call in col 1068

Ibid., 35.

(printed under page 542)

(86) ‹anchor: call not in view› · call in col 1068

Increpabant. Alii, increpant.

Increpabant. Others: increpant.

(printed under page 542)

(87) ‹anchor: call not in view› · call in col 1068

Oportet. Editt. cum Arund. et Merc. 2, oportere.

Oportet. The editions, with the Arundel and second Mercer manuscripts: oportere.

(printed under page 542)

(88) ‹anchor: call not in view› · call in col 1068

Glorificari. Alii, gloriari.

Glorificari. Others: gloriari.

(printed under page 542)

(89) ‹anchor: in circumfinio› · call in col 1068

Circumfinio. Alii, confinio.

Circumfinio. Others: confinio.

(printed under page 542)

(90) ‹anchor: cogitationem hujusmodi› · call in col 1068

Hujusmodi. Operationis, haud recte additum a recentioribus, delevi auctoritate Clarom. et Voss.

Hujusmodi. Operationis, wrongly added by later scribes, I have deleted on the authority of the Clermont and Voss manuscripts.

(printed under page 542)

(91) ‹anchor: accipiens, consummavit› · call in col 1068

Consummavit. Sed huic verbo praefixum in editt. Eras., Gallas. et Feuard. merito omittunt vetus Feuard. cod., Clarom. et Voss.

Consummavit. Sed, prefixed to this verb in the editions of Erasmus, Gallasius and Feuardent, is rightly omitted by Feuardent's old manuscript and the Clermont and Voss manuscripts.

(printed under page 542)

(92) ‹anchor: major nata› · call in col 1068

Major nata. Mallem, major natu.

Major nata. I should prefer major natu.

(printed under page 542)

(93) ‹anchor: dormiret illa› · call in col 1068

Dormiret illa. Male in editt. Eras., Gallas. et Feuard., ac Merc. 2 codd., dormiret nocte illa.

Dormiret illa. Wrongly, in the editions of Erasmus, Gallasius and Feuardent and in the second Mercer manuscript: dormiret nocte illa.

(printed under page 542)

(94) ‹anchor: Μὴ εἰδότος / Nesciente igitur homine› · call in col 1068

Μὴ εἰδότος. Graeca haec e Catena Patrum in Genesim (ea forte quae inter Regiae bibliothecae codd. mss. num. 1889, exstat, in qua haec eadem leguntur fol. 134) edidit Halloixius in Vita Irenaei, exceptis (continues)

Μὴ εἰδότος. Halloix published this Greek in his Life of Irenaeus from the Catena of the Fathers on Genesis (perhaps the one that survives among the manuscripts of the Royal Library as no. 1889, in which these same words are read at fol. 134), except for … (continues)

(printed under page 542)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1068
marginal letters: A haereditatem dabit. Si; B eis, neque fieri; C voluntate, neque ex; D (86) Increpabant.
old-edition numerals: 269 after inquit,
other: Latin-only passages set (haereditatem dabit...; CAPUT XXXI; 1. Talia quaedam... surrexisset); editors' matter: Quod Scriptura non redarguit; Greek fragment set at foot; facing Latin sub-column (Nesciente igitur homine... per quam duae filiae, id) left out

PG 7:1069

ἀπὸ ἑνὸς καὶ τοῦ αὐτοῦ πατρὸς τεκνοποιησάμεναι ἐμηνύοντο ἄνευ σαρκὸς ἡδονῆς. Οὐ γὰρ ἦν ἄλλος οὐδεὶς σπέρμα ζωτικὸν καὶ τέκνων ἐπικαρπίαν δυνάμενος δοῦναι αὐταῖς, καθὼς γέγραπται·

begetting children from one and the same father were signified without pleasure of the flesh. For there was no other at all able to give them vital seed and fruitfulness of children, even as it is written:

« Dixit autem major ad minorem : Pater noster senior est, et nemo est super terram qui intret ad nos, ut oportet omni terrae : veni, potionemus patrem nostrum vino, et dormiamus cum eo, ut suscitemus de patre nostro semen. »

"And the elder said to the younger: Our father is old, and there is no man upon the earth to come in unto us, as is the way of all the earth: come, let us make our father drink wine, and let us lie with him, that we may raise up seed from our father."

2. Illae quidem filiae secundum simplicitatem et innocentiam putantes universos homines periisse, quemadmodum Sodomitas, et in universam terram iracundiam Dei supervenisse, dicebant haec. Quapropter et ipsae excusabiles sunt, arbitrantes se solas relictas cum patre suo ad conservationem generis humani, et propter hoc circumveniebant patrem. Per verba autem earum significabatur neminem esse alterum qui possit filiorum generationem majori et minori synagogae praestare, quam Patrem nostrum. Pater autem generis humani Verbum Dei : quemadmodum Moyses ostendit dicens : « Nonne hic ipse pater tuus possedit te, et fecit te, et creavit te? » Quando igitur hic vitale semen, id est Spiritum remissionis peccatorum per quem vivificamur, effudit in humanum genus? Nonne tunc cum convescebatur cum hominibus, et bibebat vinum in terra? « Venit » enim, inquit, « Filius hominis manducans et bibens : » et cum recubuisset, obdormivit, et somnum cepit. Quemadmodum ipse in David dicit : « Ego dormivi et somnum cepi. » Et quoniam in nostra communicatione et vita hoc agebat, iterum ait : « Et somnus meus suavis

2. Those daughters indeed, according to simplicity and innocence, supposing that all men had perished, even as the Sodomites, and that the wrath of God had come upon the whole earth, said these things. Wherefore they themselves also are excusable, thinking that they alone were left with their father for the preservation of the human race, and on this account they deceived their father. And by their words it was signified that there is no other who can bestow the generation of children upon the elder and the younger synagogue, save our Father. Now the Father of the human race is the Word of God: even as Moses showed, saying: "Did not this same your Father purchase you, and make you, and create you?" When, therefore, did He pour forth upon the human race the vital seed, that is, the Spirit of the remission of sins, through Whom we are quickened? Was it not then, when He ate with men, and drank wine upon the earth? For "the Son of man came," He says, "eating and drinking:" and when He had lain down, He fell asleep, and took slumber. Even as He Himself says in David: "I laid Me down and slept." And because He did this in our fellowship and life, He says again: "And My sleep became sweet

Editors' notes and page, col. 1069

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. Calls printed in both the Greek fragment and its Latin are set once. (printed under page 543)

(47) ‹anchor: call not in view› · call in col 1069 (not in view)

Gen. XIX, 31, 32.

Gen. 19:31–32.

(printed under page 543)

(48) ‹anchor: et creavit te› · call in col 1069

Deut. XXXII, 6.

Deut. 32:6.

(printed under page 543)

(49) ‹anchor: manducans et bibens› · call in col 1069

Matth. XI, 19.

Matt. 11:19.

(printed under page 543)

(50) ‹anchor: et somnum cepi› · call in col 1069

Psal. III, 6.

Ps. 3:6 (3:5).

(printed under page 543)

(51) ‹anchor: call not in view› · call in col 1069 or 1070 (not in view)

Jerem. xxxi, 26.

Jer. 31:26.

(printed under page 543)

(52) ‹anchor: call not in view› · call in col 1069 or 1070 (not in view)

Matth. V, 13.

Matt. 5:13.

(printed under page 543)

(53) ‹anchor: call not in view› · call in col 1069 or 1070 (not in view)

Cap. LII.

Chapter 52.

(printed under page 543)

(95) ‹anchor: call not in view› · call in col 1069

Duae filiae, id est. Haec auctori Catenae omittere placuit; si tamen in suo Irenaei codice legit.

Duae filiae, id est. The compiler of the Catena chose to omit these words, if indeed he read them in his manuscript of Irenaeus.

(printed under page 543)

(96) ‹anchor: call not in view› · call in col 1069

In sobolem adoptatae. Graeca vox τεκνοποιησάμεναι vertenda erat, sobolem generantes.

In sobolem adoptatae. The Greek word τεκνοποιησάμεναι should have been rendered sobolem generantes, "begetting offspring."

(printed under page 543)

(97) ‹anchor: call not in view› · call in col 1069

Ut oportet omni terrae. Graeca, ὡς καθῆκει πάσῃ τῇ γῇ, melius reddidit Vulgatus Bibliorum interpres: juxta morem universae terrae.

Ut oportet omni terrae. The Greek, ὡς καθῆκει πάσῃ τῇ γῇ, the Vulgate translator of the Bible rendered better: "after the manner of the whole earth."

(printed under page 543)

(98) ‹anchor: call not in view› · call in col 1069

Ut suscitemus. Eras., Gall., Arund. et Merc. 2, et suscitemus.

Ut suscitemus. Erasmus, Gallasius, the Arundel and second Mercer manuscripts: et suscitemus.

(printed under page 543)

(99) ‹anchor: call not in view› · call in col 1069

Dei. Deest in Clarom. et Voss.

Dei. Wanting in the Clermont and Voss manuscripts.

(printed under page 543)

(1) ‹anchor: quam Patrem nostrum› · call in col 1069

Quam patrem nostrum. Haec desunt in Clarom. et Voss.

Quam patrem nostrum. These words are wanting in the Clermont and Voss manuscripts.

(printed under page 543)

(2) ‹anchor: cum convescebatur› · call in col 1069

Cum convescebatur. Ita Clarom. Consentiunt quoad posteriorem vocem Feuard. in marg. et Voss. In aliis, conversabatur, sine cum.

Cum convescebatur. So the Clermont manuscript. Feuardent's margin and the Voss manuscript agree as to the second word. In the others, conversabatur, without cum.

(printed under page 543)

(3) ‹anchor: Ego dormivi› · call in col 1069

Dicit... dormivi. Alias, dicebat... obdormivi.

Dicit … dormivi. Elsewhere: dicebat … obdormivi.

(printed under page 543)

(4) ‹anchor: hoc agebat› · call in col 1069

Agebat. Alias, agebatur.

Agebat. Elsewhere: agebatur.

(printed under page 543)

(5) ‹anchor: call not in view› · call in col 1069

Statua salis semper manens. Eadem, ut recte notat Grab., habet Clemens Rom. Epist. ad Corinth. cap. 11. Statuam se vidisse testatur Josephus lib. I Antiquit., cap. 12.

Statua salis semper manens. Clement of Rome has the same, as Grabe rightly notes, Epistle to the Corinthians ch. 11. Josephus testifies that he saw the statue, Antiquities book 1, ch. 12.

(printed under page 543)

(6) ‹anchor: call not in view› · call in col 1069 or 1070 (not in view)

Per naturalia ea quae sunt consuetudinis hominis, etc. Obscurioribus his facem praeferunt versus carminis inscripti Sodoma, quod inter Tertulliani opera exstat: Ipsaque imago sibi formam sine corpore servans / Durat adhuc, etenim nuda statione sub aethram / Nec pluviis dilapsa situ, nec diruta ventis. / Quin etiam si quis mutilaverit advena formam, / Protinus ex sese suggestu vulnera complet. / Dicitur et vivens alio jam corpore, sexus / Munificos solito disjungere sanguine menses. Vide Irenaeum infra cap. 32 hujus libri, n. 9, et Prudentii Hamartigeniam versu 740 et seqq.

Per naturalia ea quae sunt consuetudinis hominis, etc. These rather obscure words are lit up by the verses of the poem entitled Sodoma, which stands among the works of Tertullian: "And the image itself, keeping its form without a body, / Endures still; for, standing bare beneath the open sky, / It neither crumbles in the rains with age nor is torn down by the winds. / Nay more, if some stranger should maim its form, / At once it fills up the wounds from its own store. / It is said, too, living now in another body, / To discharge the monthly courses of its sex with the usual blood." See Irenaeus below, ch. 32 of this book, n. 9, and Prudentius's Hamartigenia, line 740 ff.

(printed under page 543)

Page

running head: 1069 CONTRA HÆRESES
marginal letters: A ἀπὸ ἑνὸς καὶ; B 2. Illae quidem filiae; C vitale semen, id; D primis verbis, μὴ εἰδότος...
old-edition numerals: (none)
other: Greek fragment set at top; facing Latin sub-column (est duae synagogae... quemadmodum scriptum est :) left out; Latin-only continuation set (« Dixit autem major... and section 2)

PG 7:1070

mihi factus est. » Totum autem significabatur per Lot, quoniam semen patris omnium, id est Spiritus Dei, per quem facta sunt omnia, commistus et unitus est carni, hoc est plasmati suo : per quam commistionem et unitatem duae synagogae, id est, duae congregationes fructificantes ex Patre suo filios vivos vivo Deo.

unto Me." Now the whole was signified through Lot, that the seed of the Father of all, that is, the Spirit of God, through Whom all things were made, was mingled and united with the flesh, that is, with His own handiwork: through which commingling and unity the two synagogues, that is, the two congregations, bring forth from their Father living sons to the living God.

3. Et cum haec fierent, uxor remansit in Sodomis, jam non caro corruptibilis, sed statua salis semper manens, et per naturalia ea quae sunt consuetudinis hominis, ostendens quoniam et Ecclesia, quae est sal terrae, subrelicta est in confinio terrae, patiens quae sunt humana : et dum saepe auferuntur ab ea membra integra, perseverat statua salis, quod est firmamentum fidei, firmans et praemittens filios ad Patrem ipsorum.

3. And when these things took place, his wife remained in Sodom, no longer corruptible flesh, but a pillar of salt enduring for ever, and by those natural discharges which are after the custom of humanity showing that the Church also, which is the salt of the earth, has been left behind in the borderland of the earth, suffering the things which are human: and while whole members are oftentimes taken away from her, she abides a pillar of salt, which is the foundation of the faith, confirming and sending forward her children to their Father.

CAPUT XXXII.

Chapter XXXII.

Utriusque testamenti unum Deum auctorem esse, senioris apostolorum discipuli auctoritate confirmat.

He confirms by the authority of the elder, a disciple of the apostles, that one God is the author of both testaments.

1. Hujusmodi quoque de duobus testamentis senior apostolorum discipulus disputabat, ab uno quidem et eodem Deo utraque ostendens : nec esse alterum Deum praeter unum qui fecit et plasmavit nos, nec firmitatem habere sermonem eorum qui dicunt, aut per angelos, aut per quamlibet virtutem, aut ab alio Deo factum esse hunc mundum, qui est secundum nos. Si enim semel quis transmoveatur a factore omnium, et concedat ab aliquo altero, aut per alium factam conditionem, quae est secundum nos, multam incongruentiam et plurimas contradictiones necesse est incidat hujusmodi : ad quas nullas dabit rationes, neque secundum verisimile, neque secundum veritatem. Et propter hoc hi qui alias doctrinas inferunt, abscondunt a nobis quam habent ipsi de Deo sententiam; scientes quassum et futile doctrinae suae, et timentes, ne victi salvari periclitentur. Si autem credat quis unum Deum, et qui

1. In this manner also the elder, a disciple of the apostles, reasoned concerning the two testaments, showing that both are from one and the same God: and that there is no other God beside the One Who made and fashioned us, nor has the discourse of those any stability who say that this world which is around us was made either through angels, or through any power whatsoever, or by another God. For if once a man be moved away from the Maker of all things, and grant that the creation which is around us was made by some other, or through another, such a one must needs fall into much inconsistency and many contradictions; to which he will furnish no explanations, neither according to probability, nor according to truth. And on this account those who bring in other doctrines hide from us the opinion which they themselves hold concerning God, knowing the shattered and worthless character of their doctrine, and fearing lest, being vanquished, they should run the risk of being saved. But if anyone believes in one God, Who also

Editors' notes and page, col. 1070

Footnotes

(7) ‹anchor: praeter unum› · call in col 1070

Unum. In Eras., Gallas., Grab., Arund. et Merc. 2, eum. Feuard. vero utrumque in sua edit. retinuit.

Unum. In Erasmus, Gallasius, Grabe, the Arundel and second Mercer manuscripts: eum. Feuardent kept both in his edition.

(printed under page 543)

(8) ‹anchor: per quamlibet› · call in col 1070

Per quamlibet. Aliam additum in editt. Arund. et Merc. 2, omisi cum Clarom. et Voss.

Per quamlibet. Aliam, added in the editions and the Arundel and second Mercer manuscripts, I have omitted with the Clermont and Voss manuscripts.

(printed under page 543)

(9) ‹anchor: quassum et futile› · call in col 1070

Quassum et futile. Ita Clarom. cum quo fere consentit Voss., nisi quod fictile pro futile habeat. In edit. Oxon. ex Arundel. cod., quasi casum et (continues)

Quassum et futile. So the Clermont manuscript, with which the Voss nearly agrees, except that it has fictile for futile. In the Oxford edition, from the Arundel manuscript, quasi casum et … (continues)

(printed under page 543)

Page

running head: RA HÆRESES LIB. IV. 1070
marginal letters: A mihi factus est.; B fidei, firmans et; C dat ab aliquo; D Antiquit., cap. 12.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Utriusque testamenti unum

PG 7:1071

Verbo omnia fecit, quemadmodum et Moyses ait : « Dixit Deus : Fiat lux, et facta est lux; » et in Evangelio legimus : « Omnia per ipsum facta sunt, et sine ipso factum est nihil, » et apostolus Paulus similiter : « Unus Dominus, una fides, unum baptisma, unus Deus et Pater, qui est super omnes, et in omnibus nobis; » hic primo erit « tenens caput, ex quo totum corpus compactum et connexum, et per omnem juncturam subministrationis in mensura uniuscujusque partis, incrementum corporis fecit, in aedificationem sui in charitate. » Post deinde et omnis sermo ei constabit, si et Scripturas diligenter legerit apud eos qui in Ecclesia sunt presbyteri, apud quos est apostolica doctrina, quemadmodum demonstravimus.

made all things by the Word, even as Moses also says: "God said: Let there be light, and there was light;" and in the Gospel we read: "All things were made through Him, and without Him was not anything made," and the apostle Paul similarly: "One Lord, one faith, one baptism, one God and Father, Who is above all, and in us all;" this man will first "hold fast the Head, from Whom the whole body, compacted and fitly joined together by every joint of supply, according to the measure of each several part, makes the increase of the body unto the building up of itself in love." And afterwards every word also will stand clear to him, if he also reads the Scriptures diligently with those who are the presbyters in the Church, among whom is the apostolic doctrine, as we have demonstrated.

2. Apostoli enim omnes duo quidem testamenta in duobus populis fuisse docuerunt : unum autem et eumdem esse Deum, qui disposuerit utraque ad utilitatem hominum, secundum quos testamenta dabantur, qui incipiebant credere Deo, ex ipsa demonstravimus apostolorum doctrina in tertio libro : et quoniam non otiose, nec frustra, aut ut obvenit, datum est prius testamentum; sed illos quidem quibus dabatur, in servitutem Dei concurvans, ad utilitatem eorum (non enim indiget Deus ab hominibus servitutem); typum autem coelestium ostendens, quoniam nondum poterat homo per proprium visum videre quae sunt Dei; et imagines eorum quae sunt in Ecclesia praefigurans, ut firma ea quae secundum nos est, fiat fides; et prophetiam futurorum continens, ut disceret homo, praescium esse omnium Deum.

2. For that all the apostles taught that there were indeed two testaments in the two peoples, but that it is one and the same God Who appointed both for the benefit of the men according to whose needs the testaments were given, who were beginning to believe God, we have demonstrated in the third book from the very teaching of the apostles: and that the former testament was not given idly, nor in vain, nor at random; but bowing down those to whom it was given into the service of God, for their benefit (for God does not need service from men); and showing a type of heavenly things, inasmuch as man could not yet by his own sight behold the things which are of God; and prefiguring the images of the things which are in the Church, so that the faith which is among us might be made steadfast; and containing a prophecy of things to come, so that man might learn that God is foreknowing of all things.

Editors' notes and page, col. 1071

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 544)

(54) ‹anchor: call not in view› · call in col 1071 (not in view)

Gen. I, 3.

Gen. 1:3.

(printed under page 544)

(55) ‹anchor: call not in view› · call in col 1071 (not in view)

Joan. I, 3.

John 1:3.

(printed under page 544)

(56) ‹anchor: call not in view› · call in col 1071 (not in view)

Ephes. IV, 5, 6.

Eph. 4:5–6.

(printed under page 544)

(57) ‹anchor: call not in view› · call in col 1071 (not in view)

Ibid., 16; Coloss. II, 19.

Ibid., 16; Col. 2:19.

(printed under page 544)

(58) ‹anchor: call not in view› · call in col 1071 (not in view)

Sup. cap. XXVI.

Above, ch. 26.

(printed under page 544)

(59) ‹anchor: call not in view› · call in col 1071 (not in view)

Cap. IX et seqq.

Ch. 9 ff.

(printed under page 544)

(60) ‹anchor: call not in view› · call in col 1071 or 1072 (not in view)

Cap. LIII.

Chapter 53.

(printed under page 544)

(61) ‹anchor: call not in view› · call in col 1071 or 1072 (not in view)

Cap. LIV.

Chapter 54.

(printed under page 544)

(62) ‹anchor: call not in view› · call in col 1071 or 1072 (not in view)

Rom. I, 25.

Rom. 1:25.

(printed under page 544)

(63) ‹anchor: call not in view› · call in col 1071 or 1072 (not in view)

Cap. LV.

Chapter 55.

(printed under page 544)

(10) ‹anchor: call not in view› · call in col 1071

Et Moyses. Sic pro ipse Moyses, vel et ipse Moyses, ex Clarom. posui.

Et Moyses. So I have set from the Clermont manuscript, for ipse Moyses or et ipse Moyses.

(printed under page 544)

(11) ‹anchor: call not in view› · call in col 1071

Pater. Vocem omnium addunt Feuard. et Grab. consentiente Voss. Sed repugnant Clarom. aliique omnes codd. tum excusi, tum manu exarati; imo et ipse Irenaeus qui supra lib. II, cap. 2, n. 6, lib. IV, cap. 20, n. 2, et infra lib. V, cap. 18, n. 2, hanc vocem in omnibus codd. omittit. Vide quae supra lib. II, cap. 2, n. 6, adnotavimus.

Pater. Feuardent and Grabe add the word omnium, with the Voss manuscript agreeing. But the Clermont and all the other copies, both printed and handwritten, are against it; indeed Irenaeus himself, above at book II, ch. 2, n. 6, book IV, ch. 20, n. 2, and below at book V, ch. 18, n. 2, omits this word in all the manuscripts. See what we noted above at book II, ch. 2, n. 6.

(printed under page 544)

(12) ‹anchor: call not in view› · call in col 1071

Omnes. Et per omnia addunt editt. cum Arundel. et Merc. 2, non agnoscunt vero codd. Clarom. et Voss. uti nec supra cap. 20, n. 2, exstant in ullo exemplari. Nec mirum quod interdum addat, interdum omittat eas voces Irenaeus: plerumque ex memoria citat.

Omnes. The editions, with the Arundel and second Mercer manuscripts, add et per omnia; but the Clermont and Voss manuscripts do not know it, just as above at ch. 20, n. 2, the words stand in no copy. Nor is it surprising that Irenaeus sometimes adds these words and sometimes omits them: he mostly quotes from memory.

(printed under page 544)

(13) ‹anchor: call not in view› · call in col 1071

Secundum quos. Ita recte Clarom. In Feuard., Grab. et om. Anglic., secundum quod; in aliis pejus, secundum post.

Secundum quos. So, rightly, the Clermont manuscript. In Feuardent, Grabe and all the English manuscripts, secundum quod; in the others, worse, secundum post.

(printed under page 544)

(14) ‹anchor: in servitutem Dei concurvans› · call in col 1071

Concurvans. Hanc lectionem erui ex cod. Clarom. in quo incaute quidem scripsit librarius concurrans; haud dubie tamen quin pro concurvans; Graece συγκάμπτων. In aliis omnibus codd. corrupte et sine sensu legitur concurrens; quod etiam recentior quis, sed imperitus, emendator, in cod. Clarom. superscripta littera e super a legi voluit. Genuinam autem esse nostram lectionem demonstrat ipse contextus, ad quem apprime quadrat vox concurvans. Id enim vult Irenaeus, in servitutem Dei priori testamento concurvatos homines fuisse, ad utilitatem, non ipsius Dei, sed hominum ipsorum; non enim, inquit, indiget Deus ab hominibus servitutem. Quasi diceret: si Deus homines sub legum suarum jugo curvet, non quod eorum servitute indigeat, sed quia eorum utilitati consulit. Summatim nimirum hic repetit auctor noster, quod supra capp. 14 et 15 fusius explicuit. Nam postquam ostendit Deum humanis obsequiis haud indigentem, utpote summe divitem, perfectum et sine indigentia; sed servientibus sibi beneficia praestiturum, omni conditioni congruentem et aptam legem conscripsisse; tum cap. 15, n. 2, concludit quod, ubi conversi sunt Israelitae in vituli factionem, et reversi sunt animis suis in Aegyptum, servi pro liberis concupiscentes esse, aptam concupiscentiae suae acceperunt reliquam servitutem, a Deo quidem non abscindentem, in servitutis autem jugo dominantem eis. Quae mire nostram lectionem confirmant: nam quod dicit hic legem in servitutis jugo dominantem, cap. 32 vocat testamentum illos, quibus dabatur, in servitutem Dei concurvans.

Concurvans. I have drawn this reading out of the Clermont manuscript, in which the copyist carelessly wrote concurrans, but beyond doubt for concurvans; in Greek συγκάμπτων ("bending together"). In all the other manuscripts concurrens is read, corruptly and without sense; and a later but unskilled corrector also wanted it read so in the Clermont manuscript, writing the letter e above the a. But that our reading is genuine is shown by the context itself, which the word concurvans fits exactly. For Irenaeus means that in the former covenant men were bent down into the service of God, for the benefit not of God himself but of the men themselves: "for God," he says, "does not need service from men." As if to say: if God bends men under the yoke of his laws, it is not that he needs their service, but because he provides for their benefit. Our author is here summing up, in brief, what he explained more fully above in chs. 14 and 15. For after showing that God has no need of human homage, being supremely rich, perfect and without need, but that, to bestow benefits on those who serve him, he wrote a law suited and fitted to every condition, he then concludes at ch. 15, n. 2, that when the Israelites turned to the making of the calf, and turned back in their hearts to Egypt, desiring to be slaves instead of free, they received the rest of their servitude, suited to their desire, which did not cut them off from God but ruled them under the yoke of servitude. This wonderfully confirms our reading: for what he there calls the law "ruling under the yoke of servitude," he here, in ch. 32, calls the covenant "bending into the service of God those to whom it was given."

(printed under page 544)

Page

running head: 1071 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A Verbo omnia fecit,; B vimus.; C ruinam; in aliis,; D (14) Concurvans.
old-edition numerals: 270 after baptisma, unus
other: Latin only, no Greek printed

PG 7:1072

CAPUT XXXIII.

Chapter XXXIII.

Quisquis unum Deum utriusque testamenti auctorem esse confitetur, et Scripturas apud Ecclesiae presbyteros accurate legit, hic vere spiritalis discipulus est; atque vera agnitione, quae in sola Ecclesia catholica reperitur, illustratus, quaecunque de Christo ac novi testamenti libertate praenuntiarunt prophetae, perspicit, et recte interpretatur.

That whosoever confesses that one God is the author of both testaments, and reads the Scriptures accurately with the presbyters of the Church, he is a truly spiritual disciple; and being illuminated by the true knowledge which is found in the Catholic Church alone, he clearly perceives and rightly interprets whatsoever things the prophets proclaimed beforehand concerning Christ and the liberty of the new testament.

1. Talis discipulus vere spiritalis recipiens Spiritum Dei, qui ab initio in universis dispositionibus Dei adfuit hominibus, et futura annuntiavit, et praesentia ostendit, et praeterita enarrat; judicat quidem omnes, ipse autem a nemine judicatur. Nam judicat gentes, « creaturae magis quam Creatori servientes, » et reprobabili mente universam suam operationem in vanum consumentes. Judicat autem etiam Judaeos, non percipientes Verbum libertatis, neque volentes abire liberos, cum habeant praesentem liberatorem; sed intempestive extra legem servire simulantes nihil indigenti Deo, et Christi adventum, quem propter salutem hominum fecit, non cognoscentes : neque intelligere volentes, quoniam duos adventus ejus omnes annuntiaverunt prophetae : unum quidem, in quo homo in plaga factus est, sciens ferre imbecillitatem, et in pullo asinae sedens, reprobatus lapis ab aedificantibus, et sicut ovis ad victimam adductus, et per extensionem manuum dissolvens quidem Amalec, congregans autem dispersos filios a terminis terrae in ovile Patris, et « recommemoratus mortuorum suorum qui ante dormierant, et descendens ad eos, uti erueret eos et salvaret eos. »

1. Such a truly spiritual disciple, receiving the Spirit of God, Who was present with men from the beginning in all the dispensations of God, and announced things to come, and showed things present, and recounts things past, judges all men indeed, while he himself is judged by no one. For he judges the Gentiles, "who serve the creature rather than the Creator," and with a reprobate mind spend all their labour in vain. And he also judges the Jews, who do not receive the Word of liberty, nor are willing to go forth free, though they have the Deliverer present; but unseasonably outside the law pretend to serve a God Who needs nothing, and do not recognize the coming of Christ, which He accomplished for the salvation of men: nor are willing to understand that all the prophets announced two comings of His: the one indeed, in which He was made a man under stripes, knowing how to bear infirmity, and sitting upon the foal of an ass, the stone rejected by the builders, and led as a sheep to the slaughter, and by the stretching forth of His hands routing Amalek indeed, while gathering from the ends of the earth the scattered children into the fold of the Father, and "remembering His dead who had fallen asleep before, and descending to them, that He might rescue them and save them."

Editors' notes and page, col. 1072

Footnotes

(64) ‹anchor: call not in view› · call in col 1072 (not in view)

Cap. LVI.

Chapter 56.

(printed under page 544)

(65) ‹anchor: ferre imbecillitatem› · call in col 1072

Isa. liii, 3.

Isa. 53:3.

(printed under page 544)

(66) ‹anchor: in pullo asinae sedens› · call in col 1072

Zach. IX, 9.

Zech. 9:9.

(printed under page 544)

(67) ‹anchor: et sicut ovis› · call in col 1072

Psal. CXVII, 22.

Ps. 117 (118):22.

(printed under page 544)

(68) ‹anchor: ad victimam adductus› · call in col 1072

Isa. liii, 7.

Isa. 53:7.

(printed under page 544)

(69) ‹anchor: dissolvens quidem Amalec› · call in col 1072

Exod. XVII, 11.

Exod. 17:11.

(printed under page 544)

(70) ‹anchor: in ovile Patris› · call in col 1072

Isa. xi, 12.

Isa. 11:12.

(printed under page 544)

(71) ‹anchor: et salvaret eos› · call in col 1072

Jerem. xlii, 10.

Jer. 42:10.

(printed under page 544)

(15) ‹anchor: call not in view› · call in col 1072

Vere spiritalis recipiens. Clarom., spiritalis vere recipiens.

Vere spiritalis recipiens. The Clermont manuscript: spiritalis vere recipiens.

(printed under page 544)

(16) ‹anchor: in pullo asinae› · call in col 1072

Asinae. Ita ex Clarom. posui pro asini, quia supra lib. III, cap. 19, n. 2, habetur, super pullum asinae ascendens.

Asinae. So I have set from the Clermont manuscript, for asini, because above, at book III, ch. 19, n. 2, we have "mounting upon the foal of an ass" (asinae).

(printed under page 544)

(17) ‹anchor: lapis ab aedificantibus› · call in col 1072

Ab aedificantibus. Ab omittunt Eras., Gallas. et Feuard.

Ab aedificantibus. Erasmus, Gallasius and Feuardent omit ab.

(printed under page 544)

(18) ‹anchor: et salvaret eos› · call in col 1072

Et salvaret eos. Haec desunt in Clarom. et Voss.

Et salvaret eos. These words are wanting in the Clermont and Voss manuscripts.

(printed under page 544)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1072
marginal letters: A CAPUT XXXIII.; B universam suam operationem; C tem Dei priori; D jugo dominantem , cap. 32
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Quisquis unum Deum

PG 7:1073

Secundum autem, in quo super nubes veniet, superducens diem quae est sicut clibanus ardens, et percutiens terram verbo oris sui, et spiritu per labia sua interficiens impios, et ventilabrum in manu habens, et emundans aream suam, et triticum quidem in horreum colligens, comburens autem paleas igne inexstinguibili.

And the second, in which He shall come upon the clouds, bringing on the day which is as a burning furnace, and smiting the earth with the word of His mouth, and with the breath through His lips slaying the ungodly, and having the winnowing-fan in His hand, and cleansing His threshing-floor, and gathering the wheat indeed into the garner, but burning up the chaff with unquenchable fire.

2. Examinabit autem et doctrinam Marcionis, quomodo accipiat duos deos esse, infinita distantia separatos ab invicem. Vel quemadmodum bonus erit, qui alienos homines abstrahit ab eo qui fecit, et ad suum advocat regnum? et quare bonitas ejus deficit, non omnes salvans? et quare circa homines quidem bonus videtur, in ipsum autem, qui fecit homines, injustissimus, auferens ab eo quae sunt ejus? Quomodo autem juste Dominus, si alterius Patris exsistit, hujus conditionis, quae est secundum nos, accipiens panem, suum corpus esse confitebatur, et temperamentum calicis suum sanguinem confirmavit? Et quare se Filium hominis confitebatur, si non eam, quae ex homine est, generationem sustinuisset? Quemadmodum autem et peccata nobis dimittere poterat, quae nostro debeamus factori et Deo? Quomodo autem et cum caro non esset, sed pareret quasi homo, crucifixus est, et e latere ejus puncto sanguis exiit et aqua? Quod autem corpus sepelierunt sepultores, et quid illud erat quod surrexit a mortuis?

2. He will also examine the doctrine of Marcion, how he holds that there are two gods, separated from one another by an infinite distance. Or how shall he be good, who draws away men that belong to another from Him Who made them, and calls them to his own kingdom? And why does his goodness fall short, not saving all? And why does he appear good indeed towards men, but most unjust towards Him Who made men, taking away from Him the things that are His? And how did the Lord justly, if He belongs to another Father, take bread of this creation which is around us, and confess that it was His body, and affirm the mixture of the cup to be His blood? And why did He confess Himself to be the Son of man, if He had not undergone that birth which is from a human being? And how could He also forgive us those sins for which we are debtors to our Maker and God? And how again, if He was not flesh, but appeared as it were a man, was He crucified, and from His pierced side came there forth blood and water? And what body did the buriers bury, and what was that which rose from the dead?

3. Judicabit autem et eos qui sunt a Valentino omnes, quia lingua quidem confitentur unum Deum Patrem, et ex hoc omnia; ipsum autem, qui fecit omnia, defectionis sive labis fructum esse dicunt : et unum Dominum Jesum Christum Filium Dei similiter lingua confitentes, propriam quidem emissionem

3. He will also judge all those who are of Valentinus, because with the tongue indeed they confess one God the Father, and that all things are from Him, while Him Who made all things they assert to be the fruit of a defect or fall; and similarly confessing with the tongue one Lord Jesus Christ the Son of God, a proper emission indeed

Editors' notes and page, col. 1073

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. The Greek fragment in col 1074 is set within the column beside its Latin; calls printed in both are set once. (printed under page 545)

(72) ‹anchor: super nubes veniet› · call in col 1073

Dan. VII, 13.

Dan. 7:13.

(printed under page 545)

(73) ‹anchor: sicut clibanus ardens› · call in col 1073

Malach. IV, 1.

Mal. 4:1.

(printed under page 545)

(74) ‹anchor: interficiens impios› · call in col 1073

Isa. xi, 4.

Isa. 11:4.

(74*) ‹anchor: igne inexstinguibili› · call in col 1073 Matth. III, 12.

Matt. 3:12.

(printed under page 545)

(75) ‹anchor: 2. Examinabit autem› · call in col 1073

Cap. LVII.

Chapter 57.

(printed under page 545)

(76) ‹anchor: call not in view› · call in col 1074 (not in view)

Cap. LVIII.

Chapter 58.

(printed under page 545)

(77) ‹anchor: call not in view› · call in col 1074

Iliad. ix, 312, 313.

Iliad 9.312–313.

(printed under page 545)

(78) ‹anchor: 3. Judicabit autem› · call in col 1073

Cap. LIX.

Chapter 59.

(printed under page 545)

(19) ‹anchor: paleas igne› · call in col 1073

Igne. Al., in igne.

Igne. Others: in igne.

(printed under page 545)

(20) ‹anchor: separatos ab invicem› · call in col 1073

Separatus ab invicem. Quidpiam post haec deesse frustra suspicatur Gallas.

Separatus ab invicem. Gallasius suspects, needlessly, that something is missing after these words.

(printed under page 545)

(21) ‹anchor: corpus esse› · call in col 1073

Esse... suum. In Eras. et Gallas. deest esse, et pro suum legitur sui.

Esse … suum. In Erasmus and Gallasius esse is wanting, and sui is read for suum.

(printed under page 545)

(22) ‹anchor: temperamentum calicis› · call in col 1073

Temperamentum calicis. Mistum calicem vocat lib. V, c. 2, n. 3, quia ex traditione apostolica perpetuoque Ecclesiae catholicae usu vinum consecrandum aqua miscetur.

Temperamentum calicis. He calls it "the mixed cup" at book V, ch. 2, n. 3, because by apostolic tradition and the unbroken use of the Catholic Church the wine to be consecrated is mixed with water.

(printed under page 545)

(23) ‹anchor: call not in view› · call in col 1074

In unitatem cessisse. Supple, liquet, planum est, vel quidpiam simile. Demonstrat Irenaeus Valentinianos lingua quidem cum Catholicis consentire, mente vero dissentire.

In unitatem cessisse. Supply liquet, planum est ("it is clear, it is plain"), or something similar. Irenaeus shows that the Valentinians agree with the Catholics in tongue, but disagree in mind.

(printed under page 545)

(24) ‹anchor: call not in view› · call in col 1074

Propheta. Alii poeta. Alludere videtur auctor ad haec Tit. I, 12: Ἴδιος αὐτῶν προφήτης.

Propheta. Others: poeta. The author seems to allude to Titus 1:12: "a prophet of their own."

(printed under page 545)

(25) ‹anchor: call not in view› · call in col 1074

Inimicus est enim, etc. Verba sunt quibus Achillem Ulyssi, multa ex Agamemnonis parte pollicenti, si in ejus gratiam rediret, respondentem exhibet Homerus Iliad. IX, 312, 313: Ἐχθρὸς γάρ μοι κεῖνος ὁμῶς Ἀΐδαο πύλῃσιν, / Ὅς χ' ἕτερον μὲν κεύθει ἐνὶ φρεσίν, ἄλλο δὲ βάζει.

Inimicus est enim, etc. These are the words with which Homer, Iliad 9.312–313, shows Achilles answering Ulysses, who was promising much on Agamemnon's behalf if he would return to his favour: "Hateful to me as the gates of Hades is that man / who hides one thing in his heart and speaks another."

(printed under page 545)

Page

running head: 1073 CONTRA HÆRESES
marginal letters: A Secundum autem, in; B ab eo quae; C 3. Judicabit autem; D perpetuoque Ecclesiae catholicae
old-edition numerals: 271 after sed pareret
other: Latin only, no Greek printed; emis- split at column end

PG 7:1074

sententia sua Unigenito donantes, propriam vero Verbo, et alteram Christo, alteram vero Salvatori; ita ut secundum eos dicantur quidem omnia esse quasi unum, unumquemque autem ipsorum separatim intelligi, et propriam habere emissionem, secundum suam conjugationem. Linguas itaque eorum videlicet solas in unitatem cessisse; sententiam vero eorum et sensum quae profunda sunt scrutari, decidentem ab unitate, incidere in multiforme Dei judicium, cum de his, quae sibimetipsi adinvenerunt, interrogabuntur a Christo; quem et postea natum quam Pleroma Aeonum dicunt, et emissionem ejus post diminutionem sive defectionem, et propter eam passionem quae facta est in Sophia, semetipsos obstetricatos esse affirmant. Accusabit autem eos Homerus proprius ipsorum propheta, a quo eruditi talia invenerunt, ipso dicente haec : « Inimicus est enim ille mihi similiter atque fores inferorum, qui aliud quidem abscondit in corde suo, aliud autem enarrat. » Judicabit autem et vaniloquia pravorum Gnosticorum, Simonis eos Magi discipulos ostendens.

to the Only-begotten, and another special one to the Word, and another to the Christ, and another to the Saviour; so that according to them all things are indeed spoken of as though one, yet each one of them is understood separately, and has his own special emission, according to his own conjunction. That their tongues alone, therefore, have manifestly come to unity; while their opinion and their mind, which searches into the deep things, falling away from unity, falls into the manifold judgement of God, when they shall be questioned by Christ concerning those things which they have invented for themselves; Whom also they affirm to have been born later than the Pleroma of the Aeons, and assert that they themselves acted as midwives to His emission after the diminution or fall, and on account of that passion which took place in Sophia. And Homer, their own prophet, instructed by whom they have invented such things, will accuse them, saying thus: "For hateful to me is that man, even as the gates of hell, who hides one thing in his heart, and utters another." He will also judge the vain speeches of the perverse Gnostics, showing them to be disciples of Simon Magus.

4. Ἀνακρινεῖ δὲ καὶ τοὺς Ἠβιώνους· πῶς δύνανται σωθῆναι, εἰ μὴ ὁ Θεὸς ἦν ὁ τὴν σωτηρίαν αὐτῶν ἐπὶ γῆς ἐργασάμενος; Ἢ πῶς ἄνθρωπος χωρήσει εἰς Θεὸν, εἰ μὴ ὁ Θεὸς ἐχωρήθη εἰς ἄνθρωπον;

4. He will also judge the Ebionites: how can they be saved, unless it was God Who wrought their salvation upon earth? Or how shall man pass into God, unless God has passed into man?

Quemadmodum autem relinquet mortis generationem, si non in novam generationem mire et inopinate a Deo, in signum autem salutis, datam,

And how shall he leave the generation of death, if not into a new generation wonderfully and unexpectedly given by God as a sign of salvation,

Editors' notes and page, col. 1074

Footnotes

(26) ‹anchor: τοὺς Ἐβιώνους / Judicabit autem et Ebionitas› · call in col 1074

Ἀνακρινεῖ δὲ καὶ τοὺς Ἐβιώνους. Graeca haec citat Theodoretus dial. II.

Ἀνακρινεῖ δὲ καὶ τοὺς Ἐβιώνους. Theodoret quotes this Greek in Dialogue II.

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Et quomodo. Graeca sonant, aut quomodo.

Et quomodo. The Greek reads "or how."

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(28) ‹anchor: si non Deus in hominem› · call in col 1074

Si non Deus in hominem? Supple ex Graeco, transiit, vel quidpiam simile.

Si non Deus in hominem? Supply from the Greek transiit ("passed"), or something similar.

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Si non in novam generationem. Supple iterum, transeat, vel aliquid hujusmodi. Quae sequuntur, nonnihil obscura sunt. Hic unum atque alterum verbum excidisse putat Grabius, ac Irenaeum ita forte scripsisse: Si non in novam generationem... quae est ex virgine per fidem, credens eam recipiat, quae est per fidem, regenerationem. At fallitur vir doctissimus: nihil excidit. Idque mecum ultro fatebitur quisquis attenderit, haec: quae est ex virgine per fidem regenerationem, per appositionem intelligenda esse, utpote ab Irenaeo addita explicandi gratia quid sit nova generatio, de qua hic sermo est. Sic igitur construenda periodus: Quemadmodum autem relinquet homo mortis generationem, si non transeat in novam generationem mire et inopinate a Deo, in signum autem salutis datam; eam videlicet regenerationem quae est ex virgine per fidem? Per virginem autem hic intelligit auctor, non B. Mariam Christi matrem, sed Ecclesiam, uti constat ex loco parallelo infra n. 11: Verbum caro erit et Filius hominis, purus pure puram aperiens vulvam, eam quae regenerat homines in Deum, quam ipse puram fecit, etc. Nec enim haec appositio, eam quae regenerat homines in Deum, ulli alteri, quam Ecclesiae, convenire potest.

Si non in novam generationem. Again supply transeat, or something of the kind. What follows is somewhat obscure. Grabe thinks a word or two has fallen out here, and that Irenaeus perhaps wrote: "If not into the new generation … which is from the virgin through faith, believing, he receive it, the regeneration which is through faith." But that most learned man is mistaken: nothing has fallen out. And anyone who attends will readily agree with me that the words "the regeneration which is from the virgin through faith" are to be understood in apposition, as added by Irenaeus to explain what the "new generation" spoken of here is. The period, then, is to be construed thus: "How shall man leave the generation of death, unless he pass into the new generation, given wonderfully and unexpectedly by God as a sign of salvation, namely that regeneration which is from the virgin through faith?" By the virgin our author here means not the Blessed Mary, Christ's mother, but the Church, as is clear from the parallel passage below, n. 11: "The Word shall be flesh and the Son of man, the pure one purely opening the pure womb, that which regenerates men unto God, which he himself made pure," etc. For this apposition, "that which regenerates men unto God," can fit nothing other than the Church.

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Page

running head: RA HÆRESES LIB. IV. 1074
marginal letters: A sionem sententia sua; B mant. Accusabit autem; C χωρήσει εἰς Θεὸν,; D doctissimus : nihil
old-edition numerals: (none)
other: Latin-only passages set (sionem sententia... ostendens; Quemadmodum autem... datam,); sionem from emis- at column start; Greek fragment set for section 4; facing Latin sub-column (4. Judicabit autem et Ebionitas... in hominem?) left out

PG 7:1075

quae est ex virgine per fidem, regenerationem? Vel quam adoptionem accipient a Deo, permanentes in hac genesi, quae est secundum hominem in hoc mundo? Quomodo autem plus quam Salomon, aut plus quam Jonas habebat, et Dominus erat David, qui ejusdem cum ipsis fuit substantiae? Quomodo autem eum, qui adversus homines fortis erat, qui non solum vicit hominem, sed et detinebat eum sub sua potestate, devicit, et eum quidem qui vicerat, vicit; eum vero qui victus fuerat, hominem dimisit, nisi superior fuisset eo homine, qui fuerat victus? Melior autem eo homine, qui secundum similitudinem Dei factus est, et excellentior quisnam sit alius, nisi Filius Dei, ad cujus similitudinem factus est homo? Et propter hoc in fine ipse ostendit similitudinem : Filius Dei factus est homo, antiquam plasmationem in semetipsum suscipiens, quemadmodum ostendimus in eo libro qui est hoc superior.

which is the regeneration from the virgin through faith? Or what adoption shall they receive from God, while remaining in this birth which is according to man in this world? And how did He have more than Solomon, or more than Jonah, and how was He Lord of David, if He was of the same substance with them? And how did He vanquish him who was strong against men, who not only conquered man, but also held him bound under his power, and conquered him indeed who had conquered, while setting free man who had been conquered, unless He had been superior to that man who had been conquered? And who else is better and more excellent than the man who was made according to the likeness of God, save the Son of God, after Whose likeness man was made? And on this account at the end He Himself showed the likeness: the Son of God was made man, taking up the ancient handiwork into Himself, as we have shown in the book which precedes this one.

5. Judicabit autem et eos qui putativum inducunt. Quemadmodum enim ipsi vere se putant disputare, quando magister eorum putativus fuit? Aut quemadmodum firmum quid habere possunt ab eo, si putativus, et non veritas erat? Quomodo autem ipsi salutem vere participare possunt, si ille, in quem credere se dicunt, semetipsum putativum ostendebat? Putativum est igitur, et non veritas, omne apud eos : et nunc jam quaeretur, ne forte cum et ipsi homines non sint, sed muta animalia, hominum umbras apud plurimos perferant.

5. He will also judge those who bring in a phantom Christ. For how do they think that they themselves dispute truly, when their Master was a phantom? Or how can they have anything steadfast from Him, if He was a phantom, and not the truth? And how can they themselves truly partake of salvation, if He in Whom they say that they believe showed Himself as a phantom? Everything among them, therefore, is a phantom, and not truth: and now the question will already be raised whether haply, while they themselves are not men either, but dumb animals, they do not bear about the shadows of men among the multitude.

Editors' notes and page, col. 1075

Footnotes

The scripture and cross references (superscript calls) are printed first across the page width, then the numbered editor's notes. The Greek fragment in col 1076 is set within the column beside its Latin; calls printed in both are set once. (printed under page 546)

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Cap. XVI, n. 6, et cap. XVIII, n. 1, 2.

Ch. 16, n. 6, and ch. 18, nn. 1–2.

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Cap. LX.

Chapter 60.

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Cap. LXI.

Chapter 61.

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Quam. Eras., Gallas., Grab., Arundel. et Merc. 2, quemadmodum.

Quam. Erasmus, Gallasius, Grabe, the Arundel and second Mercer manuscripts: quemadmodum.

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In fine. Sic pro in finem, uti perperam habent omnia exemplaria, emendavi ex loco penitus parallelo, lib. V, cap. 1, in fine, ubi allegatis Geneseos verbis: Faciamus hominem ad imaginem et similitudinem nostram, statim subjungit auctor: Et propter hoc in fine non ex voluntate carnis, neque ex voluntate viri, sed ex placito Patris, manus ejus vivum perfecerunt hominem, uti fiat Adam secundum imaginem et similitudinem Dei.

In fine. So I have corrected, for in finem, as all the copies wrongly have it, from an exactly parallel passage, book V, ch. 1, at the end, where, after citing the words of Genesis, "Let us make man after our image and likeness," the author at once adds: "And for this reason at the end, not by the will of the flesh nor by the will of man, but by the good pleasure of the Father, his hands made man perfect and living, that Adam might come to be after the image and likeness of God."

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Ostendimus. Editt., diximus.

Ostendimus. The editions: diximus.

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Vere se putant disputare. Negat, inquit Grabius, doctrinas atque argumentationes istorum haereticorum, Marcionitarum videlicet, aliorumque Docetarum, in veritate fundatas esse, si Servator noster phantasma fuit. Forte enim loquela, perinde ut externa specie, homines delusit; cujus tamen verbis omnis Christianorum doctrina innititur.

Vere se putant disputare. He denies, says Grabe, that the doctrines and arguments of these heretics, the Marcionites, that is, and the other Docetae, are founded in truth, if our Saviour was a phantasm. For perhaps he deceived men by his speech, just as by his outward appearance; and yet the whole doctrine of the Christians rests upon his words.

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Omne. Feuard. ex veteri cod. minus recte, omnia.

Omne. Feuardent, from an old manuscript, less correctly: omnia.

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Perferant. Sic antiquiores ac melioris notae codd., vetus Feuard., Clarom. et Voss. In Eras., Gall., Feuard. editt. ac Merc. 2 codd., proferant. Quid habeat Arund. cod. haud dicere est, siquidem scribitur illud verbum cum abbreviationis nota, adeo ut incertum sit an legendum sit perferant, proferant, vel praeferant. Posterius quidem et legere et scribere Grabio placuit, quod et ipse mallem, si potior suffragaretur auctoritas. Quare tutius est trium antiquiorum codd. lectione stare, quae licet minus Latina, non incommodum tamen sensum habet.

Perferant. So the older manuscripts of better standing: Feuardent's old one, the Clermont and the Voss. In the editions of Erasmus, Gallasius and Feuardent and the second Mercer manuscript, proferant. What the Arundel manuscript has cannot be said, since the word is written with a mark of abbreviation, so that it is uncertain whether it should be read perferant, proferant or praeferant. Grabe chose to read and write the last, which I too should prefer, if stronger authority supported it. It is therefore safer to stand by the reading of the three older manuscripts, which, though less Latin, still gives no awkward sense.

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Et pseudoprophetas. Marcosios haec ferire adnotat Feuardentius. Existimat vero Grabius Montanistas potius sive Cataphrygas perstringi, quorum secta longe lateque spargi coeperat, cum Irenaeus hunc et praecedentem tertium librum scriberet. Sed quidni utrosque respiciat auctor noster? Utrisque enim apprime congruunt characteres hic notati: Marcosiis quidem, uti liquido constabit illi qui ea legerit quae de iis scripsit Irenaeus lib. I, cap. 13; Montanistis vero, uti patebit ei qui vel oculos injecerit in veterum quorumdam auctorum, qui haereticos illos scriptis confutarunt, fragmenta, quae conservavit nobis Eusebius lib. V Hist. eccles., capp. 16, 17, 18 et 19.

Et pseudoprophetas. Feuardent notes that this strikes at the Marcosians. Grabe, however, thinks it is rather the Montanists or Cataphrygians who are censured, whose sect had begun to spread far and wide when Irenaeus was writing this book and the preceding third. But why should our author not have both in view? For the marks noted here fit both exactly: the Marcosians, as will be quite clear to anyone who reads what Irenaeus wrote of them in book I, ch. 13; the Montanists, as will be plain to anyone who so much as glances at the fragments of certain ancient authors who refuted those heretics in writing, which Eusebius has preserved for us in book V of the Ecclesiastical History, chs. 16, 17, 18 and 19.

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Page

running head: 1075 S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A quae est ex; B (31) ipse ostendit; C malia, hominum umbras; D Docetarum, in veritate
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1076

6. Judicabit autem et pseudoprophetas, qui non accepta a Deo prophetica gratia, nec Deum timentes, sed aut propter vanam gloriam, aut ad quaestum aliquem, aut et aliter secundum operationem mali spiritus, fingunt se prophetare, mentientes adversus Deum.

6. He will also judge the false prophets, who, without having received prophetic grace from God, and not fearing God, either for the sake of vainglory, or with a view to some gain, or else according to the working of an evil spirit, pretend to prophesy, lying against God.

7. Ἀνακρινεῖ δὲ τοὺς τὰ σχίσματα ἐργαζομένους, κενοὺς ὄντας τῆς τοῦ Θεοῦ ἀγάπης, καὶ τὸ ἴδιον λυσιτελὲς σκοποῦντας, ἀλλὰ μὴ τὴν ἕνωσιν τῆς Ἐκκλησίας· καὶ διὰ μικρὰς καὶ τὰς ὑψούσας αἰτίας τὸ μέγα καὶ ἔνδοξον σῶμα τοῦ Χριστοῦ τέμνοντας καὶ διαιροῦντας, καὶ ὅσον τὸ ἐπ' αὐτοῖς, ἀναιροῦντας· τοὺς εἰρήνην λαλοῦντας, καὶ πόλεμον ἐργαζομένους, ἀληθῶς διϋλίζοντας τὸν κώνωπα, τὸν δὲ κάμηλον καταπίνοντας. Οὐδεμία δὲ τηλικαύτη δύναται πρὸς αὐτῶν κατόρθωσις γενέσθαι, ἡλίκη τοῦ σχίσματός ἐστιν ἡ βλάβη...

7. And he will judge those who work schisms, who are empty of the love of God, and look to their own advantage, and not to the unity of the Church; and for trifling and ordinary causes cut and divide, and so far as in them lies destroy, the great and glorious body of Christ; speaking peace, and working war, truly straining out the gnat, and swallowing the camel. For no reformation so great can be brought about by them as is the harm of the schism...

Judicabit autem et omnes eos qui sunt extra veritatem, id est qui sunt extra Ecclesiam : ipse autem a nemine judicabitur.

And he will judge all those who are outside the truth, that is, who are outside the Church: but he himself shall be judged by no one.

Editors' notes and page, col. 1076

Footnotes

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Cap. LXII.

Chapter 62.

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Ἀνακρινεῖ δὲ τούς. Graeca haec e mss. Joannis Damasceni Parallelis excerpta vulgavit Halloixius in Vita Irenaei, pag. 497 et 481. Vocem vero τὸ θεῖον ab eodem Damasceno additam ante τούς, ad complendum sensum, omisimus.

Ἀνακρινεῖ δὲ τούς. Halloix published this Greek, taken from manuscripts of John Damascene's Parallels, in his Life of Irenaeus, pp. 497 and 481. The words τὸ θεῖον, added by the same Damascene before τούς to complete the sense, we have omitted.

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Inanes. Sic mss. omnes cum Graeco textu. At Eras., Gallas. et Feuard. perperam, immanes.

Inanes. So all the manuscripts, with the Greek text. But Erasmus, Gallasius and Feuardent wrongly: immanes.

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Et propter. Cotelerius in notis in interpolatam Ignatii Epistolam ad Smyrnaeos, cap. 7, legendum conjicit, et qui propter; sed pronominis additio haud necessaria.

Et propter. Cotelier, in his notes on the interpolated Epistle of Ignatius to the Smyrnaeans, ch. 7, conjectures that et qui propter should be read; but the addition of the pronoun is not necessary.

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Quaslibet. Hinc emendandus textus Graecus, et pro ὑφούσας legendum τυχούσας, ut recte monuit idem Cotelerius loco mox citato. Sic infra lib. V, cap. 30, οὐχ ὁ τυχὼν κίνδυνος vertitur, non quodlibet periculum, i. e. non leve periculum: et paulo ante, ἐπιτιμίαν οὐ τὴν τυχοῦσαν, poenam non modicam.

Quaslibet. From this the Greek text is to be corrected, and τυχούσας read for ὑφούσας, as the same Cotelier rightly advised in the place just cited. So below, book V, ch. 30, οὐχ ὁ τυχὼν κίνδυνος is rendered non quodlibet periculum, that is, "no slight danger"; and a little before, ἐπιτιμίαν οὐ τὴν τυχοῦσαν, poenam non modicam, "no moderate penalty."

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Correctio. Ita Clarom. et Voss. juxta Graecum κατόρθωσις, melius quam alii, correptio.

Correctio. So the Clermont and Voss manuscripts, following the Greek κατόρθωσις, better than the others' correptio.

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 1076
marginal letters: A 6. Judicabit autem; B καὶ ἔνδοξον σῶμα; C est qui sunt; D in Vita Irenaei,
old-edition numerals: 272 before 7. Judicabit (in facing Latin sub-column)
other: Latin-only passages set (section 6; Judicabit autem et omnes eos... at foot); Greek fragment set for section 7; facing Latin sub-column (7. Judicabit autem et eos... schismatis pernicies) left out

PG 7:1077

... πάντα... συνέστηκεν· εἰς ἕνα Θεὸν παντοκράτορα, ἐξ οὗ τὰ πάντα, πίστις ὁλόκληρος· καὶ εἰς τὸν Υἱὸν τοῦ Θεοῦ Ἰησοῦν Χριστὸν, τὸν Κύριον ἡμῶν, δι' οὗ τὰ πάντα, καὶ τὰς οἰκονομίας αὐτοῦ, δι' ὧν ἄνθρωπος ἐγένετο ὁ Υἱὸς τοῦ Θεοῦ, πεισμονὴ βεβαία· καὶ εἰς τὸ Πνεῦμα τοῦ Θεοῦ. . . . . . . . τὸ τὰς οἰκονομίας Πατρός τε καὶ Υἱοῦ σκηνοβατοῦν καθ' ἑκάστην γενεὰν ἐν τοῖς ἀνθρώποις, καθὼς βούλεται ὁ Πατήρ.

... all things hold together: in one God Almighty, from Whom are all things, an entire faith; and in the Son of God, Jesus Christ our Lord, through Whom are all things, and in His dispensations, through which the Son of God became man, a firm persuasion; and in the Spirit of God, Who sets forth the dispensations of the Father and the Son in each generation among men, even as the Father wills.

8. Γνῶσις ἀληθὴς, ἡ τῶν ἀποστόλων διδαχὴ, καὶ τὸ ἀρχαῖον τῆς Ἐκκλησίας σύστημα κατὰ παντὸς τοῦ κόσμου...

8. True knowledge is the teaching of the apostles, and the ancient constitution of the Church throughout the whole world...

et character corporis Christi secundum successiones episcoporum, quibus illi eam, quae in unoquoque loco est, Ecclesiam tradiderunt : quae pervenit usque ad nos custoditione sine fictione Scripturarum tractatio plenissima, neque additamentum neque ablationem recipiens; et lectio sine falsatione, et secundum Scripturas expositio legitima, et diligens, et sine periculo, et sine blasphemia; et praecipuum dilectionis

and the distinctive mark of the body of Christ according to the successions of the bishops, to whom they committed that Church which is in every place: the fullest handling of the Scriptures which has come down even to us by a guarding without fiction, admitting neither addition nor curtailment; and a reading without falsification, and a legitimate and diligent exposition according to the Scriptures, both without danger and without blasphemy; and the pre-eminent gift of

Editors' notes and page, col. 1077

Footnotes

The scripture and chapter references (superscript calls) are printed first across the page width, then the numbered editor's notes. Calls printed in both a Greek fragment and its Latin are set once. (printed under page 547)

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Cap. LXIII.

Chapter 63.

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Cap. LXIV.

Chapter 64.

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Gen. XIX, 26.

Gen. 19:26.

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Dispositiones ejus, per quas homo factus est Filius Dei. Sic exacte juxta Graecum vetus Feuard. cod., Claromont. et om. Anglic., una cum edit. Oxon. At in aliis omnibus editt. vitiose, dispositionis ejus, per quem, vel quam, factus est homo Filius Dei.

Dispositiones ejus, per quas homo factus est Filius Dei. So, exactly following the Greek, Feuardent's old manuscript, the Clermont and all the English manuscripts, together with the Oxford edition. But in all the other editions, faultily: dispositionis ejus, per quem (or quam), factus est homo Filius Dei.

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Quae est in Spiritu Dei. Graec., et in Spiritum Dei.

Quae est in Spiritu Dei. The Greek: "and in the Spirit of God" (in Spiritum).

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Exposuit. Graece, σκηνοβατοῦν, quam vocem mutandam vult Cotelerius t. III Monument. Eccles. Graecae, col. 676, in ἐξηγησάμενον, sed citra necessitatem: nam, ut recte observat Grabius, et vulgata ipsa lexica docent, verbum σκηνοβατέω in bona significatione interdum accipitur pro pervulgo, expono, etc.

Exposuit. In Greek σκηνοβατοῦν, a word Cotelier, in vol. III of the Monumenta Ecclesiae Graecae, col. 676, would change to ἐξηγησάμενον, but without necessity: for, as Grabe rightly observes and the common lexicons themselves teach, the verb σκηνοβατέω is sometimes taken in a good sense for "to make widely known, to set forth," etc.

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Secundum quas aderat generi humano. Graeca sonant, secundum unamquamque generationem inter homines.

Secundum quas aderat generi humano. The Greek reads: "according to each generation among men."

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Agnitio vera est apostolorum doctrina, etc. Multum his aliisque turbatum se fuisse fatetur Grabius, quod qui capitis hujus membra cohaererent, ac de agnitione vera dici posset, quod sit antiquus Ecclesiae status, etc., praecipuumque dilectionis munus, non videret: donec tandem advertit, verbum ἐστί a Graeco textu abesse, atque ista hic non de agnitione praedicari, sed distincte recenseri tanquam ea quae homini in Ecclesia viventi constare, seu praesto esse dicit ultima numeri praecedentis periodus. At paulo facilius turbatur vir doctus: neque enim difficilis adeo operae est sectionis hujus membra secum colligare; neque ea ex ultima praecedentis numeri periodo nectere juvat, imo avellere necessum est. Nimirum sigillatim enarratis iis omnibus, de quibus sententiam feret spiritalis discipulus; tum demum in quo vera agnitio sita sit, et quibus characteribus a falsa Gnosticorum agnitione distinguatur, explicat Irenaeus. Agnitio vera, inquit, ea est, quae ex apostolorum doctrina fluit, et ex antiquo Ecclesiae statu, ac charactere corporis Christi, Ecclesiae videlicet, secundum successiones episcoporum manat, etc., quaeque charitatis munere praecipuo, seu Ecclesiae unitate nititur. seu, quod idem est, apostolorum doctrina, antiquus Ecclesiae status, etc., ac charitas, sunt agnitio vera, haecque proinde de illis (non illa de hac, quod Grabium fefellit), ceu effectus de causa, praedicatur; quod quidem tropi genus haud adeo insolens, ut lectorem attentum conturbare valeat.

Agnitio vera est apostolorum doctrina, etc. Grabe confesses that he was much troubled by these and other words, because he could not see how the members of this chapter hung together, or how it could be said of true knowledge that it is "the ancient state of the Church," etc., and "the chief gift of love": until at last he noticed that the word ἐστί is absent from the Greek text, and that these things are not predicated of knowledge here, but listed one by one as the things which the last period of the preceding number says are established for, or ready to hand for, the man who lives in the Church. But the learned man is troubled a little too easily: for it is no very hard task to link the members of this section together; nor does it help to tie them to the last period of the preceding number; indeed they must be torn away from it. That is, having gone through one by one all the things on which the spiritual disciple will pass judgement, Irenaeus then at last explains in what true knowledge consists and by what marks it is distinguished from the false knowledge of the Gnostics. True knowledge, he says, is that which flows from the teaching of the apostles, and issues from the ancient state of the Church and the character of the body of Christ, that is, of the Church, according to the successions of bishops, etc., and which rests on the chief gift of charity, or the unity of the Church. Or, what is the same, the teaching of the apostles, the ancient state of the Church, etc., and charity are true knowledge; and so knowledge is predicated of them (not they of it, which is what misled Grabe), as an effect of its cause: a kind of figure not so unusual as to be able to confuse an attentive reader.

(printed under page 547)

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Custoditione. Ita vetus Feuard. cod. et Voss. In Clarom., custoditio, pro quo in Merc. 1, oscitans librarius scripsit, custodito. Editores vero scripserunt custodita.

Custoditione. So Feuardent's old manuscript and the Voss. In the Clermont, custoditio, for which in the first Mercer manuscript a drowsy copyist wrote custodito. The editors, however, wrote custodita.

(printed under page 547)

(48) ‹anchor: Scripturarum tractatio› · call in col 1077

Tractatio. Ita Clarom., Arund., Voss., vetus Feuard. cod. et Grab. Alii, tractatione. Haec vero ita construenda: Agnitio vera est tractatio plenissima Scripturarum, quae pervenit usque ad nos custoditione sine fictione.

Tractatio. So the Clermont, Arundel and Voss manuscripts, Feuardent's old manuscript and Grabe. Others: tractatione. The words are to be construed thus: "True knowledge is the fullest handling of the Scriptures, which has come down to us by a safekeeping without pretence."

(printed under page 547)

Page

running head: 1077 CONTRA HÆRESES
marginal letters: A ... πάντα... συνέστηκεν·; B τοῖς ἀνθρώποις, καθὼς; C Scripturas expositio legitima,; D (45) Secundum quas
old-edition numerals: (none)
other: Greek fragments set at top and start of section 8; facing Latin sub-column (Omnia enim ei constant... in universo mundo) left out; Latin-only continuation set (et character corporis Christi...); dile- split at column end
other: the word dilectionis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1078

PG 7:1078

munus, quod est pretiosius quam agnitio, gloriosius autem quam prophetia, omnibus autem reliquis charismatibus supereminentius.

love, which is more precious than knowledge, more glorious than prophecy, and pre-eminent above all the other gifts.

9. Quapropter Ecclesia omni in loco ob eam quam habet erga Deum dilectionem, multitudinem martyrum in omni tempore praemittit ad Patrem; reliquis autem omnibus non tantum non habentibus hanc rem ostendere apud se, sed nec quidem necessarium esse dicentibus tale martyrium; esse enim martyrium verum sententiam eorum : nisi si unus, aut duo aliquando, per omne tempus ex quo Dominus apparuit in terris, cum martyribus nostris, quasi et ipse misericordiam consecutus, opprobrium simul bajulavit nominis, et cum eis ductus est, velut adjectio quaedam donata eis. Opprobrium enim eorum, qui persecutionem patiuntur propter justitiam, et omnes poenas sustinent, et mortificantur propter eam quae est erga Deum dilectionem, et confessionem Filii ejus, sola Ecclesia pure sustinet (saepe debilitata, et statim augens membra, et integra fiens, quemadmodum et typus ejus, quae fuit illius Lot, salis figmentum) : similiter ut veteres prophetae sustinentes persecutionem, quemadmodum Dominus ait : « Sic enim persecuti sunt prophetas, qui ante vos fuerunt; » quoniam nove quidem, sed idem Spiritus requiescens super eam, ab his qui non recipiunt Verbum Dei, persecutionem patitur.

9. Wherefore the Church in every place, because of that love which she has towards God, sends forward in every time a multitude of martyrs to the Father; whereas all the rest not only do not have this thing to show among themselves, but say that such martyrdom is not even necessary; for they say that their own doctrine is the true martyrdom: unless perhaps one or two now and then, in all the time since the Lord appeared on earth, along with our martyrs, as if obtaining mercy himself also, has borne the reproach of the name together with them, and been led forth with them, like a sort of appendage granted to them. For the reproach of those who suffer persecution for righteousness' sake, and endure all punishments, and are put to death because of the love which is towards God and the confession of His Son, the Church alone purely sustains (often weakened, and straightway increasing her members, and becoming whole, even as her type also, the pillar of salt of Lot's wife); similarly to the ancient prophets enduring persecution, even as the Lord says: "For so they persecuted the prophets who were before you;" inasmuch as in a new manner indeed, yet the very same Spirit resting upon her suffers persecution from those who do not receive the Word of God.

10. Quod quidem prophetae cum reliquis, quae prophetabant, et hoc prophetaverunt, quoniam super quoscunque requieverit Spiritus Dei, et obediverint

10. And this indeed the prophets, along with the rest of the things which they prophesied, also prophesied, that upon whomsoever the Spirit of God has rested, and who have obeyed

Editors' notes and page, col. 1078

Footnotes

(86) ‹anchor: qui ante vos fuerunt› · call in col 1078

Matth. V, 12.

Matt. 5:12.

(printed under page 547)

(87) ‹anchor: 10. Quod quidem› · call in col 1078

Cap. LXV.

Chapter 65.

(printed under page 547)

(49) ‹anchor: call not in view› · call in col 1078

Non tantum non habentibus. Solus Voss. cod. omittit non tantum, quem tamen errantem sequi Grabio placuit.

Non tantum non habentibus. The Voss manuscript alone omits non tantum; yet Grabe chose to follow it in its error.

(printed under page 547)

(50) ‹anchor: call not in view› · call in col 1078

Esse enim martyrium verum sententiam eorum. Ita recte Clarom. et Voss. Eras. vero, Gallas. et Feuard. perperam et sine sensu, esse eorum martyrium verum secundum sententiam eorum. In vet. Feuard. cod. bene quidem habetur enim pro eorum, sed male secundum. In Arund. econtrario ac Merc. 2 recte omittitur secundum; sed male eorum pro enim legitur.

Esse enim martyrium verum sententiam eorum. So, rightly, the Clermont and Voss manuscripts. But Erasmus, Gallasius and Feuardent, wrongly and without sense: esse eorum martyrium verum secundum sententiam eorum. In Feuardent's old manuscript enim is well given for eorum, but secundum wrongly. In the Arundel and second Mercer manuscripts, on the contrary, secundum is rightly omitted, but eorum is wrongly read for enim.

(printed under page 547)

Page

running head: TRA HÆRESES LIB. IV. 1078
marginal letters: A ctionis munus, quod; B probrium enim eorum,; C prophetabant, et hoc; D (47) Custoditione.
old-edition numerals: 273 after et hoc prophetaverunt,
other: Latin only, no Greek printed; ctionis from dile- at column start; obedi- split at column end
other: the word obediverint was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1079

PG 7:1079

Verbo Patris, et secundum virtutem servierint ei, persecutionem patientur, et lapidabuntur, et occidentur. In semetipsis enim haec omnia praefigurabant prophetae, propter dilectionem Dei, et propter verbum ejus. Cum enim et ipsi membra essent Christi, unusquisque eorum secundum quod erat membrum, secundum hoc et prophetationem manifestabat, omnes et multi unum praeformantes, et ea quae sunt unius annuntiantes. Quomodo enim per nostra membra operatio quidem universi corporis ostenditur; figura autem totius hominis per unum membrum non ostenditur, sed per omnia : sic et prophetae omnes quidem unum praefigurabant; unusquisque autem eorum secundum quod erat membrum, secundum hoc et dispositionem adimplebat, et eam quae secundum illud membrum erat, operationem Christi praeformabat.

the Word of the Father, and served Him according to their power, they shall suffer persecution, and be stoned, and be slain. For the prophets prefigured all these things in themselves, because of the love of God, and because of His word. For since they themselves also were members of Christ, each one of them, according to what member he was, in accordance therewith also manifested his prophecy, all and many prefiguring One, and announcing the things which are of One. For even as through our members the working indeed of the whole body is shown, whereas the form of the whole man is not shown through one member, but through all; so also the prophets all indeed prefigured One, while each of them, according to what member he was, in accordance therewith also fulfilled the dispensation, and prefigured that working of Christ which corresponded to that member.

11. Quidam enim in gloria videntes eum, gloriosam ejus apud Patrem a dextris conversationem videbant, alii super nubes, quemadmodum Filium hominis, venientem, et dicentes de eo : « Videbunt in quem compunxerunt; » adventum ejus significabant, de quo ipse ait : « Putas, cum Filius hominis venerit, inveniet fidem super terram? » De quo et Paulus ait : « Si tamen justum est apud Deum retribuere eis, qui tribulant vos, tribulationem; et vobis qui tribulamini, requiem nobiscum in revelatione Domini Jesu de coelo cum angelis virtutis ejus, et in flamma ignis. » Alii vero judicem dicentes eum, et diem Domini tanquam clibanum ardentem, qui « colligit triticum in horrea, paleas autem comburet igni inexstinguibili, » comminabantur eis, qui increduli erant; de quibus et ipse Dominus ait : « Abite a me, maledicti, in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus. » Et Apostolus autem similiter ait : « Qui poenas dabunt interitus aeternas a facie Domini, et a gloria virtutis ejus, cum venerit glorificari in sanctis suis, et admirabilis fieri his qui credunt in eum. »

11. For some, seeing Him in glory, beheld His glorious life at the right hand of the Father; others beheld Him coming upon the clouds as the Son of man, and saying concerning Him: "They shall look on Him Whom they pierced," they signified His coming, concerning which He Himself says: "Think you that when the Son of man comes, He will find faith upon the earth?" Concerning which Paul also says: "If indeed it is a righteous thing with God to recompense tribulation to those who trouble you, and to you who are troubled rest with us at the revelation of the Lord Jesus from heaven with the angels of His power, in a flame of fire." And others, speaking of Him as Judge, and of the day of the Lord as a burning furnace, Who "gathers the wheat into the garners, but will burn up the chaff with unquenchable fire," threatened those who were unbelieving; concerning whom the Lord Himself also says: "Depart from Me, you cursed, into everlasting fire, which My Father has prepared for the devil and his angels." And the Apostle similarly says: "Who shall pay the everlasting penalties of destruction 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 marvelled at in those who believe in Him."

Editors' notes and page, col. 1079

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. Calls printed in both a Greek fragment and its Latin are set once. (printed under page 548)

(88) ‹anchor: call not in view› · call in col 1079 (not in view)

Psal. CIX, 1.

Ps. 109 (110):1.

(printed under page 548)

(89) ‹anchor: call not in view› · call in col 1079 (not in view)

Dan. VII, 13.

Dan. 7:13.

(printed under page 548)

(90) ‹anchor: call not in view› · call in col 1079 (not in view)

Zach. XII, 10.

Zech. 12:10.

(printed under page 548)

(91) ‹anchor: fidem super terram› · call in col 1079

Luc. XVIII, 8.

Luke 18:8.

(printed under page 548)

(92) ‹anchor: in flamma ignis› · call in col 1079

II Thess. I, 6 et seqq.

2 Thess. 1:6 ff.

(printed under page 548)

(93) ‹anchor: igni inexstinguibili› · call in col 1079

Matth. III, 12.

Matt. 3:12.

(printed under page 548)

(94) ‹anchor: diabolo et angelis ejus› · call in col 1079

Matth. XXV, 41.

Matt. 25:41.

(printed under page 548)

(95) ‹anchor: qui credunt in eum› · call in col 1079

II Thess. II, 9, 10.

2 Thess. 2:9–10 [as printed; the words quoted are 2 Thess. 1:9–10].

(printed under page 548)

(96) ‹anchor: call not in view› · call in col 1079 or 1080 (not in view)

Psal. XLIV, 3.

Ps. 44 (45):3.

(printed under page 548)

(97) ‹anchor: call not in view› · call in col 1079 or 1080 (not in view)

Ibid., 8.

(printed under page 548)

(98) ‹anchor: call not in view› · call in col 1079 or 1080 (not in view)

Ibid., 4, 5.

Ibid., 4–5.

(printed under page 548)

(99) ‹anchor: call not in view› · call in col 1079 or 1080 (not in view)

Jerem. xvii, 9.

Jer. 17:9.

(printed under page 548)

(51) ‹anchor: call not in view› · call in col 1079

Praeformabat. Ita Clarom. et Voss., nisi quod in hoc librarii negligentia scriptum, reformabat. In aliis, prophetabat; et in postremis Erasmi editt. pessime, oportebat.

Praeformabat. So the Clermont and Voss manuscripts, except that in the latter reformabat is written through the copyist's carelessness. In the others, prophetabat; and in Erasmus's last editions, worst of all, oportebat.

(printed under page 548)

(52) ‹anchor: qui tribulant vos› · call in col 1079

Tribulant vos. Sic Clarom., Arund. et Grab., juxta Apostoli textum. Caeteri, tribulant nos.

Tribulant vos. So the Clermont and Arundel manuscripts and Grabe, following the Apostle's text. The others: tribulant nos.

(printed under page 548)

(53) ‹anchor: angelis virtutis ejus› · call in col 1079

Virtutis ejus. Eras. et Gall., virtutis Dei.

Virtutis ejus. Erasmus and Gallasius: virtutis Dei.

(printed under page 548)

(54) ‹anchor: Abite a me› · call in col 1079

A me. Desunt in Eras., Gall., Arund. et Merc. 2.

A me. Wanting in Erasmus, Gallasius, the Arundel and second Mercer manuscripts.

(printed under page 548)

(55) ‹anchor: interitus aeternas› · call in col 1079

Interitus aeternas. In editis exemplaribus Graecis legitur, ὄλεθρον αἰώνιον; in Vulgata Latina, in interitu aeternas.

Interitus aeternas. In the printed Greek copies we read ὄλεθρον αἰώνιον, "eternal destruction"; in the Latin Vulgate, in interitu aeternas.

(printed under page 548)

(56) ‹anchor: admirabilis fieri his› · call in col 1079

Fieri his. In edit. N. Test. codd., fieri in omnibus qui, etc.

Fieri his. In the printed manuscripts of the New Testament: fieri in omnibus qui, etc.

(printed under page 548)

(57) ‹anchor: call not in view› · call in col 1079

Femur tuum. Vox tuum abest a Clarom. et Voss.

Femur tuum. The word tuum is absent from the Clermont and Voss manuscripts.

(printed under page 548)

(58) ‹anchor: call not in view› · call in col 1079

Supereminentiorem. Editt. cum Arund. et Merc. 2, supereminentem.

Supereminentiorem. The editions, with the Arundel and second Mercer manuscripts: supereminentem.

(printed under page 548)

Page

running head: 1079 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A verint Verbo Patris,; B et eam quae; C tanquam clibanum ardentem,; D (51) Praeformabat.
old-edition numerals: (none)
other: Latin only, no Greek printed; verint from obedi- at column start

PG 7:1080

Et qui dicunt : « Speciosus forma prae filiis hominum. »; et « : Unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis. »; et : « Accingere gladium tuum, potentissime, circa femur tuum : specie tua et pulchritudine tua et intende, et prospere procede, et regna propter veritatem, et mansuetudinem, et justitiam; » et quaecunque alia talia dicta sunt de eo, eam quae est in regno speciem ejus et decorem, et exsultationem supercoruscantem, et supereminentiorem omnibus qui regnantur sub ipso, significabant; ut qui audiunt, concupiscerent ibi inveniri, placentia facientes Deo. Qui iterum dicentes : « Homo est, et quis cognoscet eum? et : « Veni ad prophetam, et peperit filium, et vocatur nomen ejus admirabilis, consiliarius, Deus fortis; »

And those who say: "Fair in form above the sons of men;" and: "God, Your God, has anointed You with the oil of gladness above Your fellows;" and: "Gird Your sword upon Your thigh, O Most Mighty: in Your comeliness and Your beauty both bend Your bow, and proceed prosperously, and reign because of truth, and meekness, and righteousness;" and whatsoever other such things have been spoken concerning Him, signified His beauty and splendour which is in His kingdom, and His transcendent gladness, and pre-eminence over all who are ruled under Him; so that those who hear might desire to be found there, doing the things that are pleasing to God. Again, those who say: "He is a man, and who shall know Him?" and: "I came to the prophetess, and she bore a son, and his name is called Wonderful, Counsellor, Mighty God;"

.... Οἱ τὸν ἐκ τῆς παρθένου Ἐμμανουὴλ κηρύττοντες, τὴν ἕνωσιν τοῦ Λόγου τοῦ Θεοῦ πρὸς τὸ πλάσμα αὐτοῦ ἐδήλουν·

Those who proclaimed the Emmanuel born of the Virgin manifested the union of the Word of God with His handiwork;

quoniam Verbum caro erit, et Filius Dei filius hominis (purus pure puram aperiens vulvam, eam quae regenerat homines in Deum, quam ipse puram fecit), et hoc factus, quod et nos, Deus fortis est, et inenarrabile habet genus. Et qui dicunt : « Dominus in Sion locutus est, et de Jerusalem dedit vocem suam; » et : « Notus in Judaea Deus; » qui in Judaea adventum ejus significabant. Qui autem rursus dicunt : « Ab Africo venire Deum, et de monte umbroso et condenso; » adventum ejus, qui est ex Bethleem, dicebant (quemadmodum ostendimus in eo libro, qui est ante hunc); unde et is qui praeest, et pascit populum Patris sui, venit. Qui autem dicunt : adventu ejus « quemadmodum cervus, claudus saliet, et plana erit lingua mutorum, et aperientur oculi caecorum, et aures surdorum audient, » et manus dissolutae, et genua debilia firmabuntur; et : « Resurgent qui

that the Word shall be flesh, and the Son of God the son of man (the Pure One purely opening the pure womb, that which regenerates men unto God, which He Himself made pure), and having become this which we also are, He is the Mighty God, and has an unutterable generation. And those who say: "The Lord has spoken in Zion, and uttered His voice from Jerusalem;" and: "In Judea is God known;" signified His coming which took place in Judea. And those again who say that "God comes from the south, and from a shady and thickly wooded mountain," spoke of His coming which is from Bethlehem (as we have shown in the book which precedes this one); whence also He comes Who rules and feeds the people of His Father. And those who say that at His coming "the lame man shall leap as a hart, and the tongue of the dumb shall be plain, and the eyes of the blind shall be opened, and the ears of the deaf shall hear," and paralysed hands and feeble knees shall be strengthened; and: "The dead who are

Editors' notes and page, col. 1080

Footnotes

(1) ‹anchor: call not in view› · call in col 1080 (not in view)

Isa. viii, 3.

Isa. 8:3.

(printed under page 548)

(2) ‹anchor: call not in view› · call in col 1080 (not in view)

Isa. ix, 6.

Isa. 9:6.

(printed under page 548)

(3) ‹anchor: call not in view› · call in col 1080 (not in view)

Isa. vii, 14.

Isa. 7:14.

(printed under page 548)

(4) ‹anchor: dedit vocem suam› · call in col 1080

Joel. III, 16.

Joel 3:16.

(printed under page 548)

(5) ‹anchor: Notus in Judaea Deus› · call in col 1080

Psal. LXXV, 3.

Ps. 75 (76):2.

(printed under page 548)

(6) ‹anchor: monte umbroso et condenso› · call in col 1080

Habac. iii, 3.

Hab. 3:3.

(printed under page 548)

(7) ‹anchor: qui est ante hunc› · call in col 1080

Cap. XX, n. 4.

Ch. 20, n. 4.

(printed under page 548)

(8) ‹anchor: surdorum audient› · call in col 1080

Isa. xxxv, 5, 6.

Isa. 35:5–6.

(printed under page 548)

(9) ‹anchor: genua debilia firmabuntur› · call in col 1080

Ibid., 3.

(printed under page 548)

(59) ‹anchor: call not in view› · call in col 1080

Regnantur. Sic Clarom. melius quam alii, regenerantur.

Regnantur. So the Clermont manuscript, better than the others' regenerantur.

(printed under page 548)

(60) ‹anchor: call not in view› · call in col 1080

Ut qui audiunt concupiscerent ibi inveniri. Clarom. longe aliter, et qui audiunt concupiscentibus inveniri placentia, etc.

Ut qui audiunt concupiscerent ibi inveniri. The Clermont manuscript, very differently: et qui audiunt concupiscentibus inveniri placentia, etc.

(printed under page 548)

(61) ‹anchor: call not in view› · call in col 1080

Veni. Feuard. in marg. et cod. Voss. venit; quomodo etiam habent Cyrillus Alex. et codex Alexand. in quibus legitur, προσῆλθε.

Veni. Feuardent in the margin and the Voss manuscript: venit; as Cyril of Alexandria and the Alexandrine codex also have it, in which προσῆλθε ("he went in") is read.

(printed under page 548)

(62) ‹anchor: call not in view› · call in col 1080

Prophetam. In feminino genere, pro prophetissam.

Prophetam. In the feminine gender, for prophetissam.

(printed under page 548)

(63) ‹anchor: call not in view› · call in col 1080

Vocatur. Clarom., vocabitur.

Vocatur. The Clermont manuscript: vocabitur.

(printed under page 548)

(64) ‹anchor: call not in view› · call in col 1080

Οἱ τὸν ἐκ τῆς παρθένου. Graeca haec allegat Theodoretus dial. 2, t. IV, pag. 87, edit. Sirmondi.

Οἱ τὸν ἐκ τῆς παρθένου. Theodoret cites this Greek in Dialogue 2, vol. IV, p. 87 of Sirmond's edition.

(printed under page 548)

(65) ‹anchor: Dominus in Sion› · call in col 1080

In Sion. Juxta LXX legendum esset, de Sion.

In Sion. According to the Septuagint it should read de Sion.

(printed under page 548)

(66) ‹anchor: adventu› · call in col 1080

Adventu. Ita Clarom. et Voss. melius quam alii, adventum.

Adventu. So the Clermont and Voss manuscripts, better than the others' adventum.

(printed under page 548)

(67) ‹anchor: manus dissolutae› · call in col 1080

Dissolutae. Editt. cum Arund. et Merc. 2, resolutae.

Dissolutae. The editions, with the Arundel and second Mercer manuscripts: resolutae.

(printed under page 548)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1080
marginal letters: A Et qui dicunt :; B nomen ejus admirabilis,; C Qui autem rursus; D (59) Regnantur.
old-edition numerals: (none)
other: Latin-only passages set (Et qui dicunt... Deus fortis; quoniam Verbum... Resurgent qui); Greek fragment set (Οἱ τὸν ἐκ τῆς παρθένου... ἐδήλουν·); facing Latin sub-column (Et qui eum ex virgine... manifestabant :) left out

PG 7:1081

in monumento sunt mortui; » et : « Ipse infirmitates nostras accipiet, et languores portabit; » eas quae ab eo curationes fiebant annuntiaverunt.

in the tomb shall arise;" and: "He Himself shall take our infirmities, and bear our sicknesses;" announced those healings which were wrought by Him.

12. Quidam autem hominem infirmum, et ingloriosum, et scientem ferre infirmitatem, et sedentem super pullum asinae, venturum Hierosolymam; dorsum suum ponentem ad flagella, et maxillas suas ad palmas, et quemadmodum ovem adduci ad victimam, et aceto et felle potari, et ab amicis, et ab his qui proximi sunt, derelinqui, et extendentem manus per totam diem, et ab eis qui eum intuebantur, subsannari et maledici, et partiri vestimenta ejus, et super vestimentum ejus mitti sortem, et in limum mortis deductum, et omnia talia; eum qui secundum hominem est adventum ejus, sicut intravit in Hierosolymam, in qua et passus, et crucifixus, sustinuit omnia quaecunque sunt praedicta, prophetabant. Alii autem dicentes : « Rememoratus est Dominus sanctus mortuorum suorum, qui praedormierunt in terra limi, et descendit ad eos, uti erigeret, ad salvandum illos; » causam reddiderunt, propter quam passus est haec omnia. Qui autem dixerunt : « In illa die, dicit Dominus, occidet sol meridie, et erunt tenebrae super terram in die lucis, et convertam dies festos vestros in luctum, et universa cantica vestra in lamentationem; » eum occasum solis, qui crucifixo eo fuit ab hora sexta, manifeste annuntiaverunt, et quia posteaquam hoc factum est, hi qui secundum legem erant dies festi eorum, et cantica, in luctum et lamentationem verterentur, cum inciperent tradi gentibus. Adhuc etiam manifestius hoc idem et Jeremias ostendit, sic dicens : « Exinanita est quae parit, taeduit anima ejus : occidit sol ei, cum adhuc medius dies esset, confusa est, et improperium passa est : reliquos eorum in gladium dabo in conspectu inimicorum eorum. »

12. And some prophesied that He would come to Jerusalem as a weak and inglorious man, and knowing how to bear infirmity, and sitting upon the foal of an ass; giving His back to scourges, and His cheeks to palms, and led as a sheep to the slaughter, and given vinegar and gall to drink, and forsaken by friends and by those who are nearest to Him, and stretching forth His hands the whole day long, and mocked and reviled by those who looked upon Him, and His garments divided, and lots cast upon His vesture, and brought down into the dust of death, and all such things—prophesying His coming which is according to man, how He entered into Jerusalem, wherein He both suffered and was crucified, and endured all the things whatsoever that were foretold. And others, saying: "The holy Lord remembered His dead who had fallen asleep before in the earth of dust, and descended to them to raise them up, to save them," rendered the reason why He suffered all these things. And those who said: "In that day, says the Lord, the sun shall go down at midday, and there shall be darkness over the earth in the day of light, and I will turn your feast days into mourning, and all your songs into lamentation," manifestly announced that setting of the sun which took place from the sixth hour when He was crucified, and that after this took place, their feast days which were according to the law, and their songs, would be turned into mourning and lamentation when they should begin to be delivered over to the Gentiles. Moreover Jeremiah also shows this very thing even more manifestly, speaking thus: "She that bears is languished, her soul has grown weary: her sun has gone down while it was yet midday, she has been confounded, and has suffered reproach: the remnant of them I will give to the sword in the sight of their enemies."

13. Qui autem dixerunt eum dormisse, et somnum cepisse, et resurrexisse, quoniam Dominus suscepisset eum, et praecipientes principibus

13. And those who said that He slept, and took slumber, and rose again because the Lord sustained Him, and who command the princes

Editors' notes and page, col. 1081

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 549)

(10) ‹anchor: call not in view› · call in col 1081 (not in view)

Isa. xxvi, 19.

Isa. 26:19.

(printed under page 549)

(11) ‹anchor: call not in view› · call in col 1081 (not in view)

Isa. liii, 4.

Isa. 53:4.

(printed under page 549)

(12) ‹anchor: call not in view› · call in col 1081 (not in view)

Ibid., 3.

(printed under page 549)

(13) ‹anchor: call not in view› · call in col 1081 (not in view)

Zach. IX, 9.

Zech. 9:9.

(printed under page 549)

(14) ‹anchor: call not in view› · call in col 1081 (not in view)

Isa. l, 6.

Isa. 50:6.

(printed under page 549)

(15) ‹anchor: call not in view› · call in col 1081 (not in view)

Isa. liii, 7.

Isa. 53:7.

(printed under page 549)

(16) ‹anchor: call not in view› · call in col 1081 (not in view)

Psal. LXVIII, 22.

Ps. 68 (69):22.

(printed under page 549)

(17) ‹anchor: call not in view› · call in col 1081 (not in view)

Psal. XXXVII, 12.

Ps. 37 (38):12.

(printed under page 549)

(18) ‹anchor: call not in view› · call in col 1081 (not in view)

Isa. lxv, 2.

Isa. 65:2.

(printed under page 549)

(19) ‹anchor: call not in view› · call in col 1081 (not in view)

Psal. XXI, 8, 16, 19.

Ps. 21 (22):8, 16, 19.

(printed under page 549)

(20) ‹anchor: call not in view› · call in col 1081 (not in view)

Jerem. xlii, 10.

Jer. 42:10.

(printed under page 549)

(21) ‹anchor: in lamentationem› · call in col 1081

Amos viii, 9, 10.

Amos 8:9–10.

(printed under page 549)

(22) ‹anchor: inimicorum eorum› · call in col 1081

Jerem. xv, 9.

Jer. 15:9.

(printed under page 549)

(23) ‹anchor: Dominus suscepisset eum› · call in col 1081

Psal. III, 6.

Ps. 3:6 (3:5).

(printed under page 549)

(24) ‹anchor: call not in view› · call in col 1081 or 1082 (not in view)

Psal. XXIII, 7, 9.

Ps. 23 (24):7, 9.

(printed under page 549)

(68) ‹anchor: call not in view› · call in col 1081

In monumento. Al. in monumentis.

In monumento. Others: in monumentis.

(printed under page 549)

(69) ‹anchor: call not in view› · call in col 1081

Asinae. In aliis, asini.

Asinae. In others: asini.

(printed under page 549)

(70) ‹anchor: call not in view› · call in col 1081

Partiri. Passive pro dividi.

Partiri. Passive, for dividi ("to be divided").

(printed under page 549)

(71) ‹anchor: call not in view› · call in col 1081

Limum. Sic cum Psalmista habent omnes mss. At Eras., Gall. et Feuard. male, limen.

Limum. So all the manuscripts have it, with the Psalmist. But Erasmus, Gallasius and Feuardent wrongly: limen.

(printed under page 549)

(72) ‹anchor: call not in view› · call in col 1081

Praedormierunt. Praedormierant in Feuard. marg. et Voss.

Praedormierunt. Praedormierant in Feuardent's margin and the Voss manuscript.

(printed under page 549)

(73) ‹anchor: lamentationem verterentur› · call in col 1081

Verterentur. Eorum huic verbo praefixum in omnibus editt. delevi auctoritate Clarom., Voss. et Merc. 2, ac insuper cum duobus prioribus scripsi verterentur pro converterentur.

Verterentur. Eorum, prefixed to this verb in all the editions, I have deleted on the authority of the Clermont, Voss and second Mercer manuscripts; and besides, with the first two, I have written verterentur for converterentur.

(printed under page 549)

(74) ‹anchor: sic dicens› · call in col 1081

Dicens. De Jerusalem, quod additum videtur a recentioribus, omitto cum Clarom. et Voss.

Dicens. De Jerusalem, which seems to have been added by later hands, I omit with the Clermont and Voss manuscripts.

(printed under page 549)

(75) ‹anchor: quae parit› · call in col 1081

Quae parit. Septem addit sacer textus.

Quae parit. The sacred text adds septem ("seven").

(printed under page 549)

(76) ‹anchor: occidit sol ei› · call in col 1081

Occidit sol ei. Loco horum solum et exstat in codd. Clarom. et Voss.

Occidit sol ei. In place of these words only et stands in the Clermont and Voss manuscripts.

(printed under page 549)

Page

running head: 1081 CONTRA HÆRESES
marginal letters: A in monumento (68) sunt; B tis deductum, et; C quam 274 hoc; D (68) In monumento.
old-edition numerals: 274 after posteaquam
other: Latin only, no Greek printed

PG 7:1082

coelorum, aperire aeternas portas, ut introeat rex gloriae; resurrectionem ejus, quae est a mortuis per Patrem, et receptionem in coelos praeconaverunt. In eo autem quod dixerunt: « A summo coelo egressio ejus, et occursus ejus usque ad summum coeli, et non est qui se abscondat a calore ejus; » quoniam illuc assumptus est, unde et descendit, et non est qui justum judicium ejus effugiat, id ipsum annuntiabant. Et qui dicebant: « Dominus regnavit, irascantur populi, qui sedet super cherubim, commoveatur terra; » partim quidem eam, quae post assumptionem ejus facta est super eos qui in eum crediderunt, iram ab omnibus populis, et motum universae terrae adversus Ecclesiam prophetabant; partim autem veniente eo de coelis cum angelis virtutis ejus, commoveri universam terram, quemadmodum ipse ait: « Erit terrae motus magnus, qualis non est factus ab initio. » Et rursus in eo cum dicit: « Quisquis judicatur, ex adverso astet; et quisquis justificatur, appropinquet puero Dei; » et: « Vae vobis, quoniam omnes veterascetis sicut vestimentum, et tinea comedet vos; » et: « Humiliabitur omnis caro, et exaltabitur Dominus solus in altissimis; » significatur, quoniam post passionem qui contra eum fuerunt, sub pedibus ejus subjiciet Deus, et ipse super omnes exaltabitur, et nemo erit qui justificetur aut comparetur ad eum.

of the heavens, to open the eternal gates, that the King of glory may enter in; they proclaimed His resurrection, which is from the dead through the Father, and His reception into the heavens. And in that which they said: "From the highest heaven is His going forth, and His circuit even unto the highest of heaven, and there is none who may hide himself from His heat;" because He was taken up thither, whence also He came down, and there is none who may escape His righteous judgement, they announced that very thing. And those who said: "The Lord hath reigned, let the peoples be angry; He Who sitteth upon the cherubim, let the earth be moved;" in part indeed prophesied that wrath from all peoples, which came to pass after His assumption upon those who believed in Him, and the movement of the whole earth against the Church; and in part, when He cometh from the heavens with the angels of His power, that the whole earth is moved, even as He Himself saith: "There shall be a great earthquake, such as hath not been from the beginning." And again in that when He saith: "Whosoever is judged, let him stand over against; and whosoever is justified, let him draw near to the servant of God;" and: "Woe unto you, for ye all shall wax old as 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;" it is signified that after the passion God will subject beneath His feet those who were against Him, and He Himself shall be exalted above all, and there shall be no one who may be justified or compared unto Him.

14. Et qui dicunt, dispositurum Deum testamentum novum hominibus, non quemadmodum disposuit patribus in Horeb; et cor novum et spiritum novum dare hominibus; et rursus: « Et antiqua nolite reputare; ecce, facio nova, quae nunc orientur, et scietis: et faciam in deserto viam, et in terra inaquosa flumina, ad potandum genus electum, populum meum quem acquisivi, ut virtutes meas enarret; » quae est novi testamenti libertas, hanc manifeste annuntiabant, et novum vinum, quod in novos utres mittitur, fidem quae est in Christo, qua annuntiavit ortam in eremo viam justitiae, et in terra inaquosa flumina Spiritus sancti, adaquare genus electum Dei, quod acquisivit,

14. And those who say that God will establish a new covenant for men, not as He established for the fathers in Horeb; and that He giveth a new heart and a new spirit to men; and again: "And remember not the things of old; behold, I make new things, which shall now spring forth, and ye shall know them: and I will make a way in the desert, and rivers in a waterless land, to give drink to My chosen race, My people whom I have acquired, that they may declare My virtues;" which is the liberty of the new covenant, this they manifestly announced, and the new wine which is put into new wineskins, the faith which is in Christ, whereby He announced the way of righteousness sprung up in the wilderness, and the rivers of the Holy Spirit in a waterless land, to water the chosen race of God, which He acquired,

Editors' notes and page, col. 1082

Footnotes

(25) ‹anchor: call not in view› · call in col 1082 (not in view)

Psal. XVIII, 7.

Ps. 18 (19):7.

(printed under page 549)

(26) ‹anchor: call not in view› · call in col 1082 (not in view)

Psal. XCVIII, 1.

Ps. 98 (99):1.

(printed under page 549)

(27) ‹anchor: call not in view› · call in col 1082 (not in view)

Matth. XXIV, 21.

Matt. 24:21.

(printed under page 549)

(28) ‹anchor: call not in view› · call in col 1082 (not in view)

Isa. l, 8, 9.

Isa. 50:8–9.

(printed under page 549)

(29) ‹anchor: solus in altissimis› · call in col 1082

Isa. ii, 17.

Isa. 2:17.

(printed under page 549)

(30) ‹anchor: patribus in Horeb› · call in col 1082

Jerem. xxxi, 31, 32.

Jer. 31:31–32.

(printed under page 549)

(31) ‹anchor: dare hominibus› · call in col 1082

Ezech. XXXVI, 26.

Ezek. 36:26.

(printed under page 549)

(32) ‹anchor: meas enarret› · call in col 1082

Isa. xliii, 18.

Isa. 43:18 [ff.].

(printed under page 549)

(33) ‹anchor: in novos utres mittitur› · call in col 1082

Matth. IX, 17.

Matt. 9:17.

(printed under page 549)

(77) ‹anchor: call not in view› · call in col 1082

Idipsum annuntiabant. Et qui. Textu ita recte diviso, et qui, ex Arund. et Merc. 1, posuit Grab.; siquidem in Feuard. edit. deest qui; in Eras., Gall., Clarom., Voss. et altero Merc. et desideratur.

Idipsum annuntiabant. Et qui. With the text thus rightly divided, Grabe set et qui from the Arundel and first Mercer manuscripts; for in Feuardent's edition qui is wanting, and in Erasmus, Gallasius, the Clermont, the Voss and the other Mercer manuscript et is missing.

(printed under page 549)

(78) ‹anchor: call not in view› · call in col 1082

Qui sedet. Sic Clarom. juxta sacrum textum. Caeteri perperam, qui sedes.

Qui sedet. So the Clermont manuscript, following the sacred text. The others wrongly: qui sedes.

(printed under page 549)

(79) ‹anchor: call not in view› · call in col 1082

Erit terrae motus. Haec ex memoria allegantur, nam in Evangelio non terrae motus, sed tribulatio legitur.

Erit terrae motus. These words are cited from memory, for in the Gospel what is read is not "earthquake" but "tribulation."

(printed under page 549)

(80) ‹anchor: call not in view› · call in col 1082

Quisquis judicatur, etc. Ab his aliquantulum discrepat textus τῶν Ο', quem consulesis.

Quisquis judicatur, etc. The text of the Seventy differs somewhat from these words; consult it, if you please.

(printed under page 549)

(81) ‹anchor: post passionem› · call in col 1082

Post passionem. Et assumptionem omnes addunt editt. cum Arund. et Merc. 2, omittunt vero Clarom. et Voss.

Post passionem. All the editions, with the Arundel and second Mercer manuscripts, add et assumptionem; but the Clermont and Voss manuscripts omit it.

(printed under page 549)

(82) ‹anchor: qua annuntiavit› · call in col 1082

Fidem quae est in Christo, quae annuntiavit. Particulam per ante fidem expungo auctoritate codd. (continues)

Fidem quae est in Christo, quae annuntiavit. I strike out the particle per before fidem on the authority of the manuscripts … (continues)

(printed under page 549)

Page

running head: RA HAERESES LIB. IV. 1082
marginal letters: A coelorum, aperire; B cum angelis virtutis; C posuit patribus in Horeb; D (77) Idipsum annuntiabant.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1083

ut virtutes ejus enarrentur; sed non ut blasphemarent eum, qui haec fecit, Deus.

that His virtues might be declared; but not that they should blaspheme Him Who made these things, even God.

15. Et reliqua omnia quaecunque per tantam seriem Scripturae demonstravimus prophetas dixisse, spiritalis vere qui est, interpretabitur, unumquodque eorum quae dicta sunt, in quem dictum sit characterem dispositionis Domini, et integrum corpus operis Filii Dei ostendens; semper eumdem Deum sciens, et semper eumdem Verbum Dei cognoscens, etiamsi nunc nobis manifestatus est; et semper eumdem Spiritum Dei cognoscens, etiamsi in novissimis temporibus nove effusus est in nos, et a conditione mundi usque ad finem in ipsum humanum genus: ex quo qui credunt Deo, et sequuntur Verbum ejus, percipiunt eam quae est ab eo, salutem. Qui vero abscedunt ab eo, et contemnunt praecepta ejus, et per opera sua inhonorant eum qui se fecit, et sententia sua blasphemant eum qui se alit, justissimum adversus se coacervant judicium. Hic igitur examinat omnes, ipse vero a nemine examinatur; neque Patrem suum blasphemans, neque dispositiones ejus frustrans, neque patres accusans, neque prophetas exhonorans, aut ab alio Deo dicens eos, aut iterum ex alia et alia substantia fuisse prophetas.

15. And all the rest whatsoever we have demonstrated through so great a series of Scripture that the prophets spoke, he who is truly spiritual will interpret, showing as to each one of those things which have been spoken, unto what character of the dispensation of the Lord it was spoken, and the whole body of the work of the Son of God; always knowing the same God, and always recognizing the same Word of God, even though He has now been manifested unto us; and always recognizing the same Spirit of God, even though in the last times He has been newly poured out upon us, and from the creation of the world even unto the end upon the human race itself: from Whom those who believe God, and follow His Word, receive that salvation which is from Him. But those who depart from Him, and despise His precepts, and through their works dishonour Him Who made them, and by their opinion blaspheme Him Who nourishes them, heap up most righteous judgement against themselves. This man therefore examines all, while he himself is examined by no man; neither blaspheming His Father, nor frustrating His dispensations, nor accusing the fathers, nor dishonouring the prophets, or saying that they are from another God, or again that the prophets were from one and another substance.

CAPUT XXXIV.

Chapter XXXIV.

Adversus Marcionitas, ab uno et eodem Deo prophetas exstitisse ex eo probat, quod quaecunque de Christo novi testamenti libertate ac futura hominum renovatione praedixerunt, in unum Christum nostrum, a quo impleta sunt omnia, nec in alium conveniant.

Against the Marcionites, he proves that the prophets were from one and the same God from the fact that whatsoever things they foretold concerning Christ, the liberty of the new covenant, and the future renewal of men, agree unto our one Christ, by Whom all things have been fulfilled, and unto no other.

1. Dicemus autem adversus omnes haereticos, et primo quidem adversus eos qui sunt a Marcione, et adversus eos qui sunt similes illis, ab altero Deo dicentes esse prophetas: Legite diligentius id quod ab apostolis est Evangelium nobis datum, et legite diligentius prophetas, et invenietis universam actionem, et omnem doctrinam, et omnem passionem Domini nostri praedictam in ipsis. Si autem subit vos hujusmodi sensus, ut dicatis: Quid igitur Dominus attulit veniens? cognoscite quoniam omnem novitatem attulit, semetipsum afferens, qui fuerat annuntiatus. Hoc enim

1. Now we shall say against all heretics, and first indeed against those who are of Marcion, and against those who are like unto them, who say that the prophets are from another God: Read more diligently that Gospel which has been given unto us by the apostles, and read more diligently the prophets, and you will find the whole action, and all the teaching, and all the passion of our Lord foretold in them. And if a thought of this kind comes into your mind, that you say: What then did the Lord bring when He came? know that He brought all newness, by bringing Himself Who had been announced. For this

Editors' notes and page, col. 1083

Footnotes

The scripture and chapter references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 550)

(34) ‹anchor: virtutes ejus enarrentur› · call in col 1083

I Petr. II, 9.

1 Pet. 2:9.

(printed under page 550)

(35) ‹anchor: praedictam in ipsis› · call in col 1083

Cap. LXVII.

Chapter 67.

(printed under page 550)

(83) ‹anchor: adversus se coacervant› · call in col 1083

Coacervant. In Arund. et Voss. coacerbant, pro quo in Merc. 2, coarcebant. Sed prior lectio praeferenda: nullum enim dubium est, ut recte advertit Grabius, Irenaeum imitatum esse phrasim Apostoli Rom. II, 5.

Coacervant. In the Arundel and Voss manuscripts coacerbant, for which the second Mercer has coarcebant. But the first reading is to be preferred: for there is no doubt, as Grabe rightly noticed, that Irenaeus imitated the Apostle's phrase, Rom. 2:5.

(printed under page 550)

(84) ‹anchor: passionem Domini nostri praedictam› · call in col 1083

Praedictam. Editt. cum Arund., Ottobon. et Merc. 2, praedicatam.

Praedictam. The editions, with the Arundel, Ottoboni and second Mercer manuscripts: praedicatam.

(printed under page 550)

(85) ‹anchor: Quid igitur› · call in col 1083

Quid igitur. Novi additum in editt. ac Arund. et Merc. 2.

Quid igitur. Novi is added in the editions and the Arundel and second Mercer manuscripts.

(printed under page 550)

(86) ‹anchor: call not in view› · call in col 1084 (not in view)

Inciperent. Editt. cum Voss., incipient.

Inciperent. The editions, with the Voss manuscript: incipient.

(printed under page 550)

(87) ‹anchor: call not in view› · call in col 1084 (not in view)

Novus. Sic Clarom., Arund. et Voss. pro quo in Merc. 2 scriptum novius. In editt. novi.

Novus. So the Clermont, Arundel and Voss manuscripts; for it, novius is written in the second Mercer. In the editions, novi.

(printed under page 550)

(88) ‹anchor: call not in view› · call in col 1084 (not in view)

Dissolvere... dissolvere. Sic vetus Feuard. cod., Clarom., Voss., Arund. et Grab. juxta Graecum καταλῦσαι. Reliqui, solvere.

Dissolvere … dissolvere. So Feuardent's old manuscript, the Clermont, Voss and Arundel manuscripts and Grabe, following the Greek καταλῦσαι. The rest: solvere.

(printed under page 550)

Page

running head: 1033 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A ut virtutes ejus; B lutem. Qui vero; C a quo impleta sunt; D Arund., Voss. ac Clarom.
old-edition numerals: 275 after ut dicatis:
other: Latin only, no Greek printed; editors' matter: CAPUT XXXIV. Adversus Marcionitas

PG 7:1084

ipsum praedicabatur, quoniam novitas veniet innovatura et vivificatura hominem. Regis enim adventus ab his quidem, qui mittuntur, servis praenuntiatur, propter apparatum et expeditionem eorum qui inciperent suscipere suum Dominum. Cum autem venit Rex, et illi praenuntiato gaudio adimpleti sunt, qui sunt subjecti, et perceperunt eam quae est ab eo libertatem, et participant visionem ejus, et audierunt sermones ejus, et fruiti sunt muneribus ab eo; non jam requiretur, quid novus attulit rex super eos, qui annuntiaverunt adventum ejus, apud eos videlicet qui sensum habent. Semetipsum enim attulit, et ea quae praedicta sunt bona, in quae concupiscebant angeli intendere, donavit hominibus.

very thing was preached, that newness would come to renew and quicken man. For the coming of the King is announced beforehand by those servants who are sent, for the sake of the preparation and readiness of those who were about to receive their Lord. But when the King hath come, and those who are His subjects have been filled with the joy announced beforehand, and have received that liberty which is from Him, and partake of the sight of Him, and have heard His words, and have enjoyed the gifts from Him; it will no longer be asked what the new King hath brought beyond those who announced His coming, at least among those who have sense. For He brought Himself, and bestowed upon men those good things which were foretold, into which the angels desired to look.

2. Tunc autem fuissent servi mendaces, et non a Domino missi, si non Christus adveniens talis, qualis et praedicabatur, adimplesset eorum sermones. Quapropter dicebat: « Ne putetis quoniam veni dissolvere legem aut prophetas: non veni dissolvere, sed adimplere. Amen enim dico vobis, donec pertranseat coelum et terra, iota unum aut unus apex non transiet a lege et prophetis, quoadusque omnia fiant. » Omnia enim ipse adimplevit veniens, et adhuc implet in Ecclesia, usque ad consummationem, a lege praedictum novum testamentum. Quemadmodum et Paulus apostolus ejus ait in ea quae est ad Romanos: « Nunc autem sine lege justitia Dei manifestata est, testificata a lege et prophetis: Justus enim ex fide vivet. » Hoc autem, quoniam justus ex fide vivet, per prophetas praedictum fuerat.

2. Moreover, the servants would then have been liars, and not sent by the Lord, if Christ coming such as He was also preached had not fulfilled their words. Wherefore He said: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For amen I say unto you, till heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets, till all things be done." For He Himself fulfilled all things when He came, and still fulfils in the Church, even unto the consummation, the new covenant foretold by the law. Even as Paul His apostle also saith in that epistle which is to the Romans: "But now without the law the righteousness of God is manifested, witnessed by the law and the prophets: For the just shall live by faith." Now this, that the just shall live by faith, had been foretold by the prophets.

3. Unde autem poterant praedicere prophetae Regis adventum, et eam libertatem, quae ab eo dabatur, praeevangelizare, et omnia quae a Christo facta sunt, et sermonem, et operationem, et passionem ejus praenuntiare, et novum testamentum praedicere, si ab altero Deo propheticam inspirationem acceperunt; ignorantes inenarrabilem Patrem, secundum vos, et regnum ejus, et dispositiones ejus, quas Filius Dei veniens in terris implevit? Neque enim casu quodam haec evenisse potestis dicere, tanquam a prophetis

3. Whence, moreover, were the prophets able to foretell the coming of the King, and to preach beforehand that liberty which was given by Him, and to announce beforehand all the things which were done by Christ, both His word, and His work, and His passion, and to foretell the new covenant, if they received their prophetic inspiration from another God; being ignorant, according to you, of the ineffable Father, and His kingdom, and His dispensations, which the Son of God coming upon the earth fulfilled? For you cannot say that these things happened by some chance, as though spoken by the prophets

Editors' notes and page, col. 1084

Footnotes

(36) ‹anchor: quoadusque omnia fiant› · call in col 1084

Matth. V, 17, 18.

Matt. 5:17–18.

(printed under page 550)

(37) ‹anchor: a lege et prophetis› · call in col 1084

Rom. III, 21.

Rom. 3:21.

(printed under page 550)

(38) ‹anchor: Justus enim ex fide vivet› · call in col 1084

Rom. I, 17.

Rom. 1:17.

(printed under page 550)

(89) ‹anchor: ex fide vivet› · call in col 1084

Vivet. Clarom., Arund., Merc. 2, et vetus Feuard. cod., vivit. Sed Irenaeum cum Apostolo scripsisse ζήσεται, vivet, ex sequenti periodo liquet.

Vivet. The Clermont, Arundel and second Mercer manuscripts and Feuardent's old manuscript: vivit. But that Irenaeus wrote ζήσεται, vivet ("shall live"), with the Apostle, is clear from the following period.

(printed under page 550)

(90) ‹anchor: et operationem› · call in col 1084

Et sermonem, et operationem. Sic recte, quidquid dicat Grabius, Clarom., Voss. et Feuard. in marg. At hic in textu male, et a sermone et operatione; nec melius Eras., Gall. et Grab., et sermone et operatione. Enumerat enim Irenaeus quaecunque a Christo gesta praedixerunt prophetae, sermonem videlicet ejus, operationem et passionem; quod cum perspicuum adeo sit, mirum qui Feuardentium et Grabium fugerit.

Et sermonem, et operationem. So, rightly, whatever Grabe may say, the Clermont and Voss manuscripts and Feuardent in the margin. But Feuardent in his text wrongly has et a sermone et operatione; nor do Erasmus, Gallasius and Grabe do better with et sermone et operatione. For Irenaeus is listing whatever the prophets foretold of what Christ did, namely his word, his work and his passion; and since this is so plain, it is a wonder how it escaped Feuardent and Grabe.

(printed under page 550)

(91) ‹anchor: testamentum praedicere› · call in col 1084

Praedicere. Alias, praedicare.

Praedicere. Elsewhere: praedicare.

(printed under page 550)

(92) ‹anchor: potestis dicere› · call in col 1084

Veniens in terris implevit. Neque enim casu quodam haec evenisse potestis dicere. Ita vetus Feuard. cod., Clarom., Voss. Sed pro his in Eras. et Gall. (continues)

Veniens in terris implevit. Neque enim casu quodam haec evenisse potestis dicere. So Feuardent's old manuscript and the Clermont and Voss manuscripts. But for these words, in Erasmus and Gallasius … (continues)

(printed under page 550)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1084
marginal letters: A ipsum praedicabatur; B 2. Tunc autem fuissent; C vivet. » Hoc autem; D cum καταλῦσαι.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1085

quidem de altero quodam dicta, similiter autem evenerunt Domino. Omnes enim prophetae haec eadem prophetaverunt: sed neque alicui ex veteribus evenerunt. Si enim evenissent alicui ex veteribus ista, non utique qui postea fuerunt, prophetassent in novissimis temporibus futura haec. Adhuc etiam nemo est neque patrum, neque prophetarum, neque antiquorum regum, circa quem proprie ac specialiter factum sit aliquid horum. Nam omnes quidem Christi passiones prophetaverunt; ipsi autem ad patiendum, similiter ut ipsa praedicta sunt, longe erant. Et argumenta autem quae praedicta sunt Dominicae passionis, in nullo altero facta sunt. Neque enim sol medio die occidit aliquo de veteribus mortuo, neque scissum est velum templi, neque terra mota est, neque petrae disruptae sunt, neque mortui resurrexerunt, neque in tertia die quis illorum surrexit, neque receptus est in coelum, neque, cum assumeretur, aperti sunt coeli, neque in nomen alicujus alterius crediderunt gentes, neque quis ex eis mortuus et resurgens aperuit novum libertatis testamentum. Non igitur de altero, sed de Domino, in quem concurrerunt omnia praedicta signa, dicebant prophetae.

indeed concerning some other, yet happened in like manner unto the Lord. For all the prophets prophesied these same things: yet they happened not unto any one of the ancients. For if those things had happened unto any one of the ancients, those who came afterwards would certainly not have prophesied that these things would be in the last times. Moreover, there is no one either of the fathers, or of the prophets, or of the ancient kings, concerning whom any of these things was properly and specially done. For all of them indeed prophesied the sufferings of Christ; but they themselves were far from suffering in like manner as those very things were foretold. And the proofs also which were foretold of the Lord's passion were wrought in no other. For neither did the sun go down at midday when any one of the ancients died, nor was the veil of the temple rent, nor was the earth moved, nor were the rocks rent asunder, nor did the dead rise again, nor did any one of them rise again on the third day, nor was he received into heaven, nor were the heavens opened when he was taken up, nor did the nations believe in the name of any other, nor did any one of them dying and rising again open the new covenant of liberty. Not therefore concerning another, but concerning the Lord, in Whom all the foretold signs met together, did the prophets speak.

4. Si autem aliquis Judaeis advocationem praestans, erectionem templi, quae, posteaquam in Babylonem transmigraverunt, facta est sub Zorobabel, et discessionem populi, quae facta est post septuaginta annos, dicat hoc esse novum testamentum; cognoscat quoniam lapideum quidem templum restructum est tunc (adhuc enim illa quae in lapideis tabulis facta fuerat, lex servabatur); novum autem testamentum datum est nullum, sed ea lege, quae per Moysen data est, utebantur usque ad adventum Domini; a Domini autem adventu novum testamentum ad pacem reconcilians, et vivificatrix lex in universam exivit terram: « Ex Sion enim prodiet lex, et verbum Domini de Jerusalem, et arguet populum multum: et concident gladios suos in aratra, et lanceas suas in falces, et jam non discent pugnare. » Si igitur alia

4. And if anyone lending advocacy to the Jews should say that the erection of the temple which took place under Zorobabel after they migrated to Babylon, and the departure of the people which took place after seventy years, is the new covenant; let him know that the temple of stone was indeed rebuilt at that time (for that law which had been made on tables of stone was still observed); but no new covenant was given, rather they used that law which was given through Moses even until the coming of the Lord; whereas from the coming of the Lord the new covenant reconciling unto peace, and the life-giving law, went out into all the earth: "For out of Sion shall go forth the law, and the word of the Lord from Jerusalem, and He shall rebuke many people: and they shall beat their swords into ploughshares, and their spears into sickles, and they shall learn to fight no more." If therefore another

Editors' notes and page, col. 1085

Footnotes

The scripture and chapter references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 551)

(39) ‹anchor: non discent pugnare› · call in col 1085

Isa. ii, 3, 4; Mich. IV, 2, 3.

Isa. 2:3–4; Mic. 4:2–3.

(printed under page 551)

(93) ‹anchor: call not in view› · call in col 1085

Evenerunt. Eras., Gall., Grab. et Merc. 1, evenerint.

Evenerunt. Erasmus, Gallasius, Grabe and the first Mercer manuscript: evenerint.

(printed under page 551)

(94) ‹anchor: concurrerunt› · call in col 1085

Concurrerunt. Al., concurrunt.

Concurrerunt. Others: concurrunt.

(printed under page 551)

(95) ‹anchor: erectionem templi› · call in col 1085

Erectionem. Praepositionem per a Feuard. et Grab. perperam huic voci praefixam expunxi auctoritate Eras., Gallas., Clarom., Arundel. et Merc. 2.

Erectionem. The preposition per, wrongly prefixed to this word by Feuardent and Grabe, I have struck out on the authority of Erasmus, Gallasius, the Clermont, Arundel and second Mercer manuscripts.

(printed under page 551)

(96) ‹anchor: templum restructum› · call in col 1085

Restructum. Al., restitutum.

Restructum. Others: restitutum.

(printed under page 551)

(97) ‹anchor: exivit terram› · call in col 1085

Terram. Quemadmodum dixerunt prophetae additur in editt.

Terram. Quemadmodum dixerunt prophetae is added in the editions.

(printed under page 551)

(98) ‹anchor: enim prodiet› · call in col 1085

Prodiet. Al., procedet.

Prodiet. Others: procedet.

(printed under page 551)

(99) ‹anchor: call not in view› · call in col 1085 or 1086 (not in view)

Eum. Refer ad Λόγον.

Eum. Refer it to the Λόγος (the Word).

(printed under page 551)

Page

running head: 1085 CONTRA HAERESES
marginal letters: A quidem de altero; B templi, neque terra; C plum restructum; D minus recte legitur
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1086

lex et verbum exiens a Jerusalem, tantam pacem fecit apud eas gentes, quae eum receperunt, et per eas arguit imprudentiae multum populum, videtur consequens de altero dixisse prophetas. Si autem libertatis lex, id est verbum Dei ab apostolis, qui a Jerusalem exierunt, annuntiatum in universam terram, in tantum transmutationem fecit, ut gladios et lanceas bellatorias in aratra fabricaverit ipse, et in falces, quae donavit ad metendum frumentum, in organa pacifica, demutaverit, et jam nesciunt pugnare, sed percussi et alteram praebent maxillam; non de aliquo alio prophetae dixerunt haec, sed de eo qui fecit ea. Hic autem est Dominus noster, et in hoc est sermo verus: quoniam ipse est qui aratrum fecit, et falcem intulit, hoc est hominis primam seminationem, quae fuit secundum Adam plasmatio, et in novissimis temporibus per Verbum collectam fructificationem: et propter hoc qui initium fini conjungebat, et utrorumque Dominus exsistens, in fine quidem aratrum ostendit, lignum copulatum ferro, et sic ejus expurgavit terram: quoniam firmum Verbum unitum carni, et habitu tali confixus, emundavit silvestrem terram. Initio autem falcem figurabat per Abel, significans justi generis humanam collectionem: « Vide enim, » inquit, « quomodo justus perit, et nemo intuetur, et viri justi tolluntur, et nemo excipit corde. » Haec autem in Abel quidem praemeditabantur, a prophetis vero praeconabantur, in Domino autem perficiebantur, et in nobis autem idipsum est, consequente corpore suum caput.

law and word going forth from Jerusalem made so great a peace among those nations which received it, and through them rebuked many people of folly, it seems to follow that the prophets spoke concerning another. But if the law of liberty, that is, the word of God announced into all the earth by the apostles who went forth from Jerusalem, wrought a transformation to such a degree that He Himself fashioned swords and warlike spears into ploughshares, and changed them into sickles, which He bestowed for reaping corn, into peaceful instruments, and now they know not how to fight, but when struck offer the other cheek also; the prophets did not speak these things of someone else, but of Him Who wrought them. Now this is our Lord, and in this is the saying true: because He Himself it is Who made the plough, and brought in the sickle, that is, the first sowing of man, which was the fashioning according to Adam, and in the last times the harvest gathered through the Word: and on this account He Who joined the beginning to the end, and being Lord of both, in the end indeed showed the plough, wood joined with iron, and thus cleansed His land: because the firm Word united to flesh, and fastened in such a manner, cleansed the wild earth. And in the beginning He prefigured the sickle through Abel, signifying the human gathering of the righteous race: "For behold," He saith, "how the righteous man perisheth, and no man layeth it to heart, and righteous men are taken away, and no man considereth in his heart." Now these things were indeed premeditated in Abel, and proclaimed beforehand by the prophets, but accomplished in the Lord, and in us also is the very same thing, the body following its own Head.

5. Et adversus eos quidem, qui ab alio Deo prophetas dicunt, ab altero autem Patre Dominum nostrum, talia sunt apta, si quo modo tandem quiescant a tanta irrationabilitate. Propter hoc enim et laboramus eas, quae sunt ex Scripturis, adhibere ostensiones; ut ipsis sermonibus confutantes eos, quantum in nobis est, cohibeamus eos a grandi blasphemia, et a multorum deorum dementi fabricatione.

5. And against those indeed who say that the prophets are from one God, and our Lord from another Father, such arguments are fitting, if by any means they may at length cease from so great irrationality. For on this account also we labour to adduce those proofs which are from the Scriptures; that refuting them by the words themselves, so far as in us lies, we may restrain them from great blasphemy, and from the mad fabrication of many gods.

Editors' notes and page, col. 1086

Footnotes

(40) ‹anchor: nemo excipit corde› · call in col 1086

Isa. lvii, 1.

Isa. 57:1.

(printed under page 551)

(41) ‹anchor: 5. Et adversus eos› · call in col 1086

Cap. LXVIII.

Chapter 68.

(printed under page 551)

(1) ‹anchor: call not in view› · call in col 1086 (not in view)

Annuntiatum in. In pro est ex Arund. et Merc. 2, posuit Grab.; utrumque vero habet Clarom., neutrum Eras. et Gall.

Annuntiatum in. Grabe set in for est from the Arundel and second Mercer manuscripts; but the Clermont has both, and Erasmus and Gallasius neither.

(printed under page 551)

(2) ‹anchor: call not in view› · call in col 1086 (not in view)

In tantum...ut gladios. Al., in tantam...quod gladios.

In tantum … ut gladios. Others: in tantam … quod gladios.

(printed under page 551)

(3) ‹anchor: call not in view› · call in col 1086 (not in view)

Fabricaverit ipse. Sic Claromont., cui quoad postremam vocem consentiunt Anglic. omn. In Feuard. marg., fabricavit ipse. In reliquis minus bene, fabricaverint, vel fabricaverunt ipsi. Porro ipse pro more refert interpres ad Λόγον, quamvis paulo ante neutro genere usus fuerit. Sed ejusmodi sphalmata ipsi haud insueta sunt.

Fabricaverit ipse. So the Clermont manuscript, with which all the English manuscripts agree as to the last word. In Feuardent's margin, fabricavit ipse. In the rest, less well, fabricaverint or fabricaverunt ipsi. Further, the translator, as is his way, refers ipse to the Λόγος, although a little earlier he had used the neuter. But slips of this kind are not unusual with him.

(printed under page 551)

(4) ‹anchor: call not in view› · call in col 1086 (not in view)

In organa pacifica. Haec glossema olent, et a textu, utpote superflua, ableganda videntur. Per appositionem saltem intelligas.

In organa pacifica. These words smell of a gloss and seem fit to be banished from the text as superfluous. At least, understand them as in apposition.

(printed under page 551)

(5) ‹anchor: call not in view› · call in col 1086 (not in view)

Demutaverit. Sic iterum Clarom. In Feuard. marg., demutavit. In caeteris, demutaverint.

Demutaverit. So the Clermont manuscript again. In Feuardent's margin, demutavit. In the others, demutaverint.

(printed under page 551)

(6) ‹anchor: call not in view› · call in col 1086 (not in view)

Qui. Al., quod.

Qui. Others: quod.

(printed under page 551)

(7) ‹anchor: call not in view› · call in col 1086 (not in view)

Ejus. Αὐτοῦ vertere debuisset interpres suam.

Ejus. The translator ought to have rendered αὐτοῦ as suam.

(printed under page 551)

(8) ‹anchor: call not in view› · call in col 1086 (not in view)

Tali. Clarom., Arund., Merc. 2 et Grab., talis.

Tali. The Clermont, Arundel and second Mercer manuscripts and Grabe: talis.

(printed under page 551)

(9) ‹anchor: a prophetis› · call in col 1086

A prophetis. Sic pro in prophetis posui ex Clarom.

A prophetis. So I have set, for in prophetis, from the Clermont manuscript.

(printed under page 551)

Page

running head: RA HAERESES LIB. IV. 1086
marginal letters: A lex et verbum exiens; B fecit, et falcem intulit; C tem perficiebantur; D (2) In tantum...ut gladios.
old-edition numerals: 276 after prophetae dixerunt
other: Latin only, no Greek printed

PG 7:1087

CAPUT XXXV.

Chapter XXXV.

Vana et insana esse, quae de variis Scripturarum principiis comminiscebantur Valentiniani et Gnostici, nec proinde prophetas (multo minus Christum) partim a summitate, partim a medietate, partim a Demiurgo afflatos, locutos fuisse.

That the things which the Valentinians and Gnostics devised concerning the various origins of the Scriptures are vain and mad, and that consequently the prophets (much less Christ) did not speak as inspired partly by the summit, partly by the midst, and partly by the Demiurge.

1. Adversus eos rursus qui sunt a Valentino, et reliquos falsi nominis Gnosticos, qui aliquando quidem a summitate quaedam eorum, quae sunt in Scripturis posita, dicta dicunt, propter semen quod est inde; aliquando vero a medietate, propter matrem Prunicam audacem; multa vero a mundi fabricatore, a quo et missi sunt prophetae: dicimus valde irrationabile esse, in tantum inopiae deducere Patrem universorum, quasi non habuerit sua instrumenta, per quae pure ea, quae sunt in Pleromate, annuntiarentur. Quem enim timebat, ut non libere et sine commistione ejus spiritus, qui est in diminutione et ignorantia factus, proprie ac separatim significaret voluntatem suam? An timebat ne plurimi salvarentur, cum plures pure audissent ea quae sunt veritatis? An rursus impotens erat ipse sibi praeparare eos, qui adventum Salvatoris annuntiarent?

1. Against those again who are of Valentinus, and the rest of the Gnostics falsely so called, who say that some of the things which are set down in the Scriptures were spoken at times indeed from the summit, on account of the seed which is thence; and at times from the midst, on account of the bold mother Prunicus; and many things by the framer of the world, by whom also the prophets were sent: we say that it is altogether irrational to reduce the Father of all to such a degree of want, as though He did not have His own instruments, through which the things that are in the Pleroma might be purely announced. For whom did He fear, that He should not freely and without admixture of that spirit which was made in defect and ignorance, properly and separately signify His own will? Or did He fear lest very many should be saved, when more had purely heard the things which belong to the truth? Or again, was He Himself powerless to prepare for Himself those who should announce the coming of the Saviour?

2. Si autem cum huc venisset Salvator, suos apostolos misit in mundum, pure adventum ejus annuntiantes, et voluntatem Patris docentes, in nullo communicantes neque gentium, neque Judaeorum doctrinae; multo magis in Pleromate exsistens, praedicatores proprios destinasset, annuntiantes in hunc mundum futurum adventum ejus, in nullo communicantes iis prophetiis, quae sunt a Demiurgo. Si autem, cum esset intra Pleroma, usus est iis prophetis qui erant secundum legem, et per eos ostendit quae sunt sua; multo magis, cum huc venisset, his ipsis usus fuisset magistris, et per eos annuntiasset nobis Evangelium. Jam igitur non Petrum et Paulum, et reliquos apostolos dicant annuntiasse veritatem, sed Scribas, et Pharisaeos, et reliquos per quos lex annuntiabatur. Si autem suos in suo adventu proprios apostolos emisit in spiritu veritatis, et non in spiritu erroris; hoc idem ipsum et in prophetis fecit: semper enim idipsum Verbum Dei. Et si quidem de principalitate Spiritus fuit, secundum regulam ipsorum, Spiritus lucis, et Spiritus veritatis, et Spiritus

2. Now if when the Saviour had come hither, He sent His own apostles into the world, purely announcing His coming, and teaching the will of the Father, having fellowship in nothing with the doctrine either of the Gentiles or of the Jews; much more when existing in the Pleroma would He have appointed His own heralds to announce His future coming into this world, having fellowship in nothing with those prophecies which are from the Demiurge. Whereas if, when He was within the Pleroma, He used those prophets who were according to the law, and showed through them the things that are His own; much more, when He had come hither, would He have used these very same teachers, and announced the Gospel unto us through them. Let them therefore no longer say that Peter and Paul and the rest of the apostles announced the truth, but the Scribes and Pharisees, and the rest through whom the law was announced. But if at His coming He sent forth His own proper apostles in the spirit of truth, and not in the spirit of error; He did this very same thing in the prophets also: for the Word of God is always the selfsame. And if indeed the Spirit was from the supreme sovereignty, according to their rule, the Spirit of light, and the Spirit of truth, and the Spirit

Editors' notes and page, col. 1087

Footnotes

The chapter and scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 552)

(42) ‹anchor: call not in view› · call in col 1087 (not in view)

Cap. LXIX.

Chapter 69.

(printed under page 552)

(43) ‹anchor: call not in view› · call in col 1087 (not in view)

Luc. V, 36, 37.

Luke 5:36–37.

(printed under page 552)

(10) ‹anchor: call not in view› · call in col 1087

Audacem. Deest in Clarom. et Voss.

Audacem. Wanting in the Clermont and Voss manuscripts.

(printed under page 552)

(11) ‹anchor: call not in view› · call in col 1087

Annuntiarent. Al., praenuntiarent.

Annuntiarent. Others: praenuntiarent.

(printed under page 552)

(12) ‹anchor: in hunc mundum futurum› · call in col 1087

Proprios...futurum. Desunt in Voss.

Proprios … futurum. Wanting in the Voss manuscript.

(printed under page 552)

(13) ‹anchor: iis prophetiis, quae› · call in col 1087

Prophetiis, quae. Al., prophetis, qui.

Prophetiis, quae. Others: prophetis, qui.

(printed under page 552)

(14) ‹anchor: call not in view› · call in col 1087

Arguuntur. Edit., arguentur.

Arguuntur. The edition: arguentur.

(printed under page 552)

Page

running head: 1087 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A CAPUT XXXV.; B libere et sine; C nullo communicantes; D Spiritus lucis
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XXXV. Vana et insana esse

PG 7:1088

perfectionis, et Spiritus agnitionis; is vero, qui a Demiurgo, fuit spiritus ignorantiae, et diminutionis, et erroris, et umbrae progenies; quemadmodum in uno et eodem potuit esse perfectio et diminutio, agnitio et ignorantia, error et veritas, lux et tenebrae? Si autem in prophetis impossibile erat haec ita esse, sed ab uno Deo verbum Domini praeconabant, et adventum Filii ejus annuntiabant; multo magis Dominus ipse nunquam modo quidem de principali, modo vero de subjecta deminoratione fecisset sermones, et agnitionis et ignorantiae simul factus magister; nec unquam modo quidem mundi fabricatorem, modo autem eum, qui super hunc est, glorificaret Patrem, quemadmodum ipse ait: « Nemo immittit commissuram vestimenti novi in vestimentum vetus, nec mittunt vinum novum in utres veteres. » Igitur aut omnimodo et ipsi abstineant se a prophetis, tanquam a veteribus; et non dicant, eos ab ea novitate, quae secundum principalitatem est, quaedam dixisse, praemissos a Demiurgo: aut rursus arguuntur a Domino dicente, « novum vinum non mitti in utres veteres. »

of perfection, and the Spirit of knowledge; while that which was from the Demiurge was a spirit of ignorance, and of defect, and of error, and the offspring of shadow; how could perfection and defect, knowledge and ignorance, error and truth, light and darkness exist in one and the same? And if it was impossible in the prophets that these things should be so, and rather from one God they proclaimed the word of the Lord, and announced the coming of His Son; much more would the Lord Himself never have made discourses at one time indeed from the supreme sovereignty, and at another from the subject defect, becoming at once a teacher both of knowledge and of ignorance; nor would He ever glorify at one time the framer of the world, and at another Him Who is above this one as Father, even as He Himself saith: "No man putteth a piece of a new garment into an old garment, neither do they put new wine into old wineskins." Therefore either let them altogether abstain from the prophets also, as from old things, and not say that they, being sent beforehand by the Demiurge, spoke certain things from that newness which is according to the supreme sovereignty: or else again they are convicted by the Lord when He saith that "new wine is not put into old wineskins."

3. Unde autem semen Matris ipsorum poterat cognoscere ea, quae erant intra Pleroma, sacramenta, et de his eloqui? Siquidem extra Pleroma exsistens Mater, peperit hoc ipsum semen; quod autem extra Pleroma est, extra agnitionem esse dicunt, quod est ignorantia. Quomodo igitur id, quod erat ignorantia, semen conceptum, agnitionem annuntiare poterat? Aut quemadmodum ipsa Mater, ea quae erant Pleromatis, cognoscebat sacramenta, informis et infigurata, quasi abortivum projecta foras, et ibi aptata et formata, et ab Horo prohibita interius ingredi, et usque ad consummationem extra Pleroma perseverans, id est extra agnitionem? Rursus autem passionem Domini typum esse dicentes extensionis Christi superioris, qua extensus Horo formavit eorum Matrem; in reliquis arguuntur, non habentes similitudinem typi ostendere. Ubi enim sursum Christus aceto et felle potatus est? aut ubi divisa sunt vestimenta ejus? aut ubi punctus est, et exivit sanguis et aqua? aut ubi guttas sanguinis sudavit? et reliqua quaecunque Domino acciderunt, de quibus dixerunt

3. And whence could the seed of their Mother know those mysteries which were within the Pleroma, and speak concerning them? Since the Mother brought forth this very seed while existing outside the Pleroma; and that which is outside the Pleroma they say is outside knowledge, which is ignorance. How therefore could the seed conceived by that which was ignorance announce knowledge? Or how did the Mother herself know the mysteries which belonged to the Pleroma, being formless and unshaped, cast forth outside like an abortion, and there fitted and formed, and forbidden by Horus to enter within, and continuing outside the Pleroma even until the consummation, that is, outside knowledge? And again, when they say that the passion of the Lord is a type of the extension of the upper Christ, whereby being extended upon Horus he formed their Mother, they are convicted in the remaining points, not being able to show the likeness of the type. For where above was Christ given vinegar and gall to drink? or where were His garments divided? or where was He pierced, and blood and water came forth? or where did He sweat drops of blood? and all the rest of the things that befell the Lord, concerning which spoke

Editors' notes and page, col. 1088

Footnotes

(15) ‹anchor: qua extensus Horo› · call in col 1088

Qua extensus Horo. Ita pro quam extensus Horon, vel hora, ut corrupte habent omnes codd., emendo, non quidem ullius ms. codicis auctoritate, sed ex ipso Irenaeo, qui in aliis locis iisdem verbis et eodem sensu usus est. Nam supra lib. I, cap. 4, n. 1, scribit misertum Achamothae superiorem Christum, et per crucem extensum, sua virtute formasse formam, etc. Quae eadem repetit cap. 7, n. 2, circa med. Extensus igitur Horo formavit matrem Achamoth. Et lib. II, cap. 18, n. 3: Utrum, inquit, is qui ab illis affingitur sursum Christus, superextensus Horo, id est fini, et formavit eorum matrem? Quae eadem verba sunt quae hic adhibet: quibus luce clarius demonstratur nostrae lectionis veritas: cum maxime nihil frequentius in mss., uti jam alibi monui, ablativis in accusativos, et vice versa, perperam additis aut omissis abbreviationis notis, commutatis; ac proinde proclive fuerit scribere, quam Horon, pro qua Horo.

Qua extensus Horo. So I correct, for quam extensus Horon, or hora, as all the manuscripts corruptly have it, not indeed on the authority of any manuscript, but from Irenaeus himself, who used the same words in the same sense in other places. For above, book I, ch. 4, n. 1, he writes that the higher Christ, taking pity on Achamoth and stretched out through the Cross, formed her shape by his power, etc.; and he repeats the same at ch. 7, n. 2, about the middle. So it was "stretched out along Horos" that he formed the mother Achamoth. And book II, ch. 18, n. 3: "Was it," he says, "that the Christ above, whom they invent, stretched out over Horos, that is, the Limit, and formed their mother?" These are the same words he uses here, and by them the truth of our reading is shown clearer than daylight; especially since nothing is more frequent in manuscripts, as I have noted elsewhere, than ablatives changed into accusatives and vice versa, by marks of abbreviation wrongly added or omitted; and so it would have been easy to write quam Horon for qua Horo.

(printed under page 552)

(16) ‹anchor: similitudinem typi› · call in col 1088

Non habentes.... typi. Particulam jam his vocibus praefixam omisi cum Clarom. et Voss., quorum insuper auctoritate typi pro typum cum Grabio posui.

Non habentes … typi. The particle jam, prefixed to these words, I have omitted with the Clermont and Voss manuscripts, on whose authority I have also set typi for typum, with Grabe.

(printed under page 552)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1088
marginal letters: A perfectionis, et Spiritus; B in vestimentum vetus; C annuntiare poterat?; D quaecunque Domino acciderunt
old-edition numerals: 277 after extra agnitionem?
other: Latin only, no Greek printed

PG 7:1089

prophetae. Unde ergo de iis quae tunc quidem nondum evenerant, incipiebant autem evenire, aut Mater, aut semen ejus divinavit?

the prophets. Whence then concerning those things which at that time had indeed not yet happened, but were about to happen, did either the Mother or her seed divine?

4. Adhuc etiam super haec dicunt quidem a principalitate quaedam dicta, confutati ab iis, quae in Scripturis de Christi adventu referuntur. Quae autem sint haec, non jam unum sentiunt, sed alii alia de his ipsis respondent. Si quis enim experimentum eorum volens accipere, separatim interroget de aliquo sermone eos, qui excellentes sint apud eos; inveniet alium quidem dicentem de Propatore, id est de Bytho, esse id quod interrogetur; alium vero de Initio omnium, id est, de Unigenito; alterum vero de Patre omnium, hoc est de Verbo; alter rursus dicet de uno Aeone eorum, qui sunt in Pleromate Aeones, dici; alii autem de Christo, et alius de Salvatore. Qui autem illorum peritior est, posteaquam multum tacens protraxerit, de Horo ait dictum esse; alius vero eam, quae est intra Plenitudinem, Sophiam significari; alius vero illam, quae extra Plenitudinem est, Matrem annuntiari; et alius mundi fabricatorem Deum dicet. Tantae sunt de uno inter eos diversitates, de iisdem Scripturis varias habentes sententias; et uno eodemque sermone lecto, universi obductis superciliis agitantes capita, valde quidem altissime se habere sermonem dicunt, non autem omnes capere magnitudinem ejus intellectus, qui ibidem continetur; et propter hoc, silentium maximam rem esse apud sapientes. Oportere enim eam, quae sit sursum, Sigen, per id quod est apud eos silentium, deformari. Sic autem abeunt omnes, quotquot sunt, tantas de uno gestantes sententias, in abscondito ferentes secum sua acumina. Cum igitur inter eos convenerit de iis quae in Scripturis sunt praedicta, tunc et a nobis confutabuntur. Non enim bene sentientes, interim tamen semetipsos arguunt, de iisdem verbis non consentientes. Nos autem unum et solum verum Deum doctorem sequentes, et regulam veritatis habentes ejus sermones, de iisdem semper eadem dicimus omnes, unum Deum scientes, factorem hujus universitatis, qui prophetas misit, qui eduxit populum de terra Aegypti, qui in novissimis temporibus Filium suum manifestavit, uti confunderet incredulos, et exquireret justitiae fructum.

4. Moreover, besides these things, they say indeed that certain things were spoken from the supreme sovereignty, being refuted by those things which are related in the Scriptures concerning the coming of Christ. Yet as to what these things are, they are no longer of one mind, but give different answers concerning these very same matters. For if anyone wishing to make trial of them should question separately concerning some passage those who are eminent among them, he will find one saying that what is asked about concerns the Propator, that is, Bythus; another, that it concerns the Beginning of all, that is, the Only-begotten; another, that it concerns the Father of all, that is, the Word; another again will say that it is spoken concerning one Aeon of those Aeons that are in the Pleroma; others concerning Christ, and another concerning the Saviour. And he who is more skilful among them, after he has drawn out a long silence, says that it is spoken concerning Horus; while another says that Sophia, who is within the Pleroma, is signified; another, that the Mother, who is outside the Pleroma, is announced; and another will say that it is the God who is the framer of the world. So great are the differences among them concerning one thing, holding various opinions about the selfsame Scriptures; and when one and the same passage has been read, all of them, knitting their brows and shaking their heads, say that the discourse is indeed exceedingly profound, but that not all grasp the greatness of the meaning which is contained therein; and that on this account silence is the greatest thing among the wise. For that Sige who is above must be represented through that silence which is among them. And thus they all depart, as many as they are, bearing so many opinions about one thing, carrying their subtleties with them in secret. When therefore they have agreed among themselves concerning the things which are foretold in the Scriptures, then they shall also be refuted by us. For though they do not think rightly, yet in the meantime they convict themselves, not agreeing about the selfsame words. Whereas we, following the one and only true God as our teacher, and having His words as the rule of truth, all always say the same things concerning the same matters, knowing one God, the Maker of this universe, Who sent the prophets, Who led forth the people from the land of Egypt, Who in the last times manifested His Son, that He might confound the unbelieving, and seek out the fruit of righteousness.

Editors' notes and page, col. 1089

Footnotes

The chapter and scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 553)

(44) ‹anchor: call not in view› · call in col 1089 (not in view)

Cap. LXX.

Chapter 70.

(printed under page 553)

(17) ‹anchor: call not in view› · call in col 1089

Evenerant. Al. venerant.

Evenerant. Others: venerant.

(printed under page 553)

(18) ‹anchor: call not in view› · call in col 1089

Quae autem sint haec. Scilicet, a principalitate dicta.

Quae autem sint haec. That is, the things said by the Principality.

(printed under page 553)

(19) ‹anchor: call not in view› · call in col 1089

De Patre omnium, hoc est de Verbo. Verbum dicebant Valentiniani Patrem omnium eorum, qui post se futuri essent, et initium et formationem universi Pleromatis, sup. lib. I, cap. 50 [numeral uncertain in the scan], n. 1.

De Patre omnium, hoc est de Verbo. The Valentinians called the Word "the Father of all those who were to come after him, and the beginning and formation of the whole Pleroma": above, book I, ch. [?], n. 1.

(printed under page 553)

(20) ‹anchor: call not in view› · call in col 1089

Deum. Voss. Dominum.

Deum. The Voss manuscript: Dominum.

(printed under page 553)

(21) ‹anchor: agitantes capita› · call in col 1089

Agitantes. Feuard. et Grab., gyrantes.

Agitantes. Feuardent and Grabe: gyrantes.

(printed under page 553)

(22) ‹anchor: Oportere enim› · call in col 1089

Oportere. Alii, oportet.

Oportere. Others: oportet.

(printed under page 553)

(23) ‹anchor: call not in view› · call in col 1089 or 1090 (not in view)

Ab alia et alia substantia. Ita Grab. ex cod. Voss. In Clarom., ab alia substantia. In aliis, ab aliqua alia substantia.

Ab alia et alia substantia. So Grabe, from the Voss manuscript. In the Clermont, ab alia substantia. In others, ab aliqua alia substantia.

(printed under page 553)

(24) ‹anchor: call not in view› · call in col 1089 or 1090 (not in view)

Filium suum unicum. Sic vetus Italica, juxta quam fere citatur hic Evangelii locus. Nam in aliis Matthaei codd. haud legitur ἕνα, unicum, ut nec ἴσως forte, quod mox sequitur.

Filium suum unicum. So the Old Italic version, according to which this passage of the Gospel is quoted here, more or less. For in the other manuscripts of Matthew ἕνα, unicum ("only"), is not read, nor ἴσως, forte ("perhaps"), which follows soon after.

(printed under page 553)

Page

running head: 1089 CONTRA HAERESES
marginal letters: A prophetae. Unde ergo; B eorum, qui sunt in Pleromate; C lentium maximam rem; D poribus Filium suum
old-edition numerals: (none)
other: Latin only, no Greek printed

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CAPUT XXXVI.

Chapter XXXVI.

Ab uno et eodem Patre missos esse prophetas, a quo et Christus missus est.

That the prophets were sent by one and the same Father by Whom Christ also was sent.

1. Quem enim non confutat Dominus, neque ab altero dicere prophetas, nisi a Patre ejus, neque ab alia et alia substantia, sed ab uno et eodem Patre, neque alium aliquem ea quae sunt in hoc mundo fecisse, nisi suum Patrem, docens sic: « Homo erat quidam paterfamilias, et plantavit vineam, et sepem circumdedit ei, et fodit in ea torcular, et aedificavit turrim, et locavit eam colonis, et peregre profectus est. Cum autem appropinquasset tempus fructuum, misit servos suos ad colonos, ut acciperent de fructibus suis. Et coloni, apprehensis servis, unum quidem ceciderunt, alium autem lapidaverunt, alium vero occiderunt. Iterum misit alios servos plures prioribus; et fecerunt eis similiter. Novissime autem misit eis filium suum unicum, dicens: Forte verebuntur filium meum. Coloni vero cum vidissent filium dixerunt intra se: Hic est haeres, venite, occidamus eum, et habebimus haereditatem ejus: et apprehensum eum ejecerunt extra vineam, et occiderunt eum. Cum ergo venerit dominus vineae, quid faciet colonis illis? Et dixerunt illi: Malos male perdet, et vineam suam locabit aliis colonis, qui reddent ei fructus temporibus suis. Iterum dicit Dominus: Nunquam legistis: Lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli? A Domino factus est, et est mirabilis in oculis nostris. Propter quod dico vobis, quoniam auferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus. » Per quae ostendit manifeste discipulis suis unum quidem et eumdem patremfamilias, hoc est Deum Patrem, qui per seipsum omnia facit: varios vero agricolas, quosdam quidem contumeliosos, et superbos, et infructuosos, et Domini interfectores; quosdam vero cum omni obedientia reddentes fructus temporibus suis: et eumdem hunc patremfamilias, aliquando quidem mittentem servos, aliquando quidem Filium suum. A quo igitur Patre missus est Filius ad eos colonos, qui interfecerunt eum, ab hoc et servi. Sed Filius quidem quasi a Patre veniens principali auctoritate, dicebat: « Ego autem dico vobis: »

1. For whom doth the Lord not refute, teaching that neither are the prophets spoken of as from another save from His Father, nor from one and another substance, but from one and the same Father, nor did any other make the things which are in this world save His Father, when He teacheth thus: "There was a certain man, a householder, and he planted a vineyard, and set a hedge about it, and dug 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 fruits drew near, he sent his servants to the husbandmen, that they might receive of its fruits. And the husbandmen, taking his servants, beat one, and stoned another, and killed another. Again he sent other servants more than the first: and they did unto them in like manner. And last of all he sent unto them his only son, saying: Perchance 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 have his inheritance: and taking him, they cast him forth out of the vineyard, and killed him. When therefore the lord of the vineyard shall come, what will he do unto those husbandmen? And they say unto Him: He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, who shall render him the fruits in their seasons. Again the Lord saith: Have ye never read: The stone which the builders rejected, the same is made into the head of the corner? By the Lord hath this been done, and it is marvellous in our eyes. Wherefore I say unto you, that the kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof." Whereby He manifestly showed to His disciples one and the selfsame householder, that is, God the Father, Who through Himself maketh all things: and various husbandmen, some indeed insolent, and proud, and unfruitful, and murderers of the Lord; and others with all obedience rendering the fruits in their seasons: and this selfsame householder, at one time sending servants, at another time His own Son. By whatever Father, therefore, the Son was sent to those husbandmen who slew Him, by this same One were the servants also sent. But the Son indeed, coming as from the Father with sovereign authority, said: "But I say unto you:"

Editors' notes and page, col. 1090

Footnotes

(45) ‹anchor: dabitur genti facienti fructus ejus› · call in col 1090

Matth. XXI, 33 et seqq.

Matt. 21:33 ff.

(printed under page 553)

(46) ‹anchor: Ego autem dico vobis› · call in col 1090

Matth. V, 22, 28, et seqq.

Matt. 5:22, 28 ff.

(printed under page 553)

(25) ‹anchor: call not in view› · call in col 1090 (not in view)

Verebuntur. Clarom. reverebuntur.

Verebuntur. The Clermont manuscript: reverebuntur.

(printed under page 553)

(26) ‹anchor: et est mirabilis› · call in col 1090

Factus est, et est mirabilis. Ita antiquiores et melioris notae codd. Clarom., Voss. et ex parte Arund., in quo mirabilis: quorum lectionem sequor, non quod Graeco Evangelii textui magis consentaneam credam; sed quod genuinam Irenaei interpretis lectionem esse putem, qui hactenus, ut monui, veterem Italicam secutus est, quae sic habet. Alia exemplaria cum Vulgata nostra habent: Factum est istud, et est mirabile.

Factus est, et est mirabilis. So the older manuscripts of better standing, the Clermont and Voss, and in part the Arundel, which has mirabilis. I follow their reading, not because I believe it agrees better with the Greek text of the Gospel, but because I think it the genuine reading of Irenaeus's translator, who so far, as I have noted, has followed the Old Italic, which reads so. Other copies, with our Vulgate, have: Factum est istud, et est mirabile.

(printed under page 553)

(27) ‹anchor: facienti fructus› · call in col 1090

Fructus. Al., fructum.

Fructus. Others: fructum.

(printed under page 553)

(28) ‹anchor: Patre missus› · call in col 1090

Missus. Feuard. in marg. et Voss., emissus.

Missus. Feuardent in the margin and the Voss manuscript: emissus.

(printed under page 553)

Page

running head: RA HAERESES LIB. IV. 1090
marginal letters: A CAPUT XXXVI.; B apprehensis servis; C aedificantes, hic factus est; D Sed Filius quidem
old-edition numerals: 278 before Domini interfectores
other: Latin only, no Greek printed; editors' matter: CAPUT XXXVI. Ab uno et eodem Patre

PG 7:1091

servi autem quasi a Domino serviliter; et propter hoc dicebant: « Haec dicit Dominus. »

whereas the servants came as from a Master in the manner of servants; and on this account they said: "Thus saith the Lord."

2. Quem igitur illi Dominum praeconabant incredulis, hunc Christus tradidit his qui obediunt sibi: et qui priores, sive primum per servilem legisdationem, vocaverat Deus, hic posteriores, sive postea per adoptionem, assumpsit. Plantavit enim Deus vineam humani generis, primo quidem per plasmationem Adae, et electionem Patrum: tradidit autem colonis per eam legisdationem, quae est per Moysen: sepem autem circumdedit, id est circumterminavit eorum culturam; et turrim aedificavit, Jerusalem elegit: et torcular fodit, receptaculum prophetici Spiritus praeparavit: et sic prophetas misit antequam esset in Babylonem transmigratio, et post transmigrationem alteros iterum, plures quam priores, expetentes fructus, dicentes illis: « Emundate vias vestras, et mores vestros; judicium justum judicate, et misericordiam et miserationem facite unusquisque ad fratrem suum: in viduam, et orphanum, et proselytum, et pauperem ne exercueritis potentatum, et unusquisque malitiae fratris sui ne recordemini in cordibus vestris, et jusjurandum falsum nolite diligere. Lavamini, mundi estote, auferte nequitias a cordibus vestris, discite benefacere, exquirite judicium, defendite vim patientem, judicate pupillo, et justificate viduam, et venite, disputemus, dicit Dominus. » Et rursum: « Cohibe linguam tuam a malo, et labia tua ne loquantur dolum. Diverte a malo, et fac bonum, inquire pacem, et sequere eam. » Haec praeconantes prophetae, fructum petebant justitiae. Non credentibus autem illis, novissime misit Filium suum, misit Dominum nostrum Jesum Christum, quem cum occidissent mali coloni, projecerunt extra vineam. Quapropter tradidit eam Dominus Deus non jam circumvallatam, sed expansam in universum mundum aliis colonis, reddentibus fructus temporibus suis, turre electionis exaltata ubique et speciosa. Ubique enim praeclara est Ecclesia, et ubique circumfossum torcular:

2. That Lord, therefore, Whom they proclaimed to the unbelieving, Christ delivered to those who obey Him: and God, Who had called the former, or first through the servile giving of the law, received the latter, or afterwards through adoption. For God planted the vineyard of the human race, first indeed through the fashioning of Adam and the election of the Fathers: and He delivered it to husbandmen through that giving of the law which is by Moses: and He set a hedge about it, that is, He bounded their worship round about; and He built a tower, He chose Jerusalem: and He dug a winepress, He prepared a receptacle of the prophetic Spirit: and thus He sent prophets before the migration into Babylon took place, and after the migration others again, more than the former, seeking fruits, saying unto them: "Cleanse your ways and your doings; judge righteous judgement, and show mercy and compassion every man to his brother: oppress not the widow, and the fatherless, and the stranger, and the poor, and let none of you remember the malice of his brother in your hearts, and love no false oath. Wash yourselves, be ye clean, take away wickedness from your hearts, learn to do well, seek judgement, defend him that suffereth wrong, judge for the fatherless, and justify the widow, and come, let us reason together, saith the Lord." And again: "Refrain your tongue from evil, and let your lips speak no guile. Turn away from evil, and do good, seek peace, and pursue it." Proclaiming these things, the prophets sought the fruit of righteousness. But when they believed not, last of all He sent His Son, He sent our Lord Jesus Christ, Whom when the wicked husbandmen had slain, they cast forth out of the vineyard. Wherefore the Lord God delivered it, no longer hedged round about, but spread abroad into the whole world, unto other husbandmen, who render the fruits in their seasons, the tower of election being exalted everywhere and fair. For everywhere is the Church illustrious, and everywhere is a winepress dug round about:

Editors' notes and page, col. 1091

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 554)

(47) ‹anchor: call not in view› · call in col 1091 (not in view)

Jerem. vii, 3.

Jer. 7:3.

(printed under page 554)

(48) ‹anchor: call not in view› · call in col 1091 (not in view)

Zach. VII, 9, 10.

Zech. 7:9–10.

(printed under page 554)

(49) ‹anchor: falsum nolite diligere› · call in col 1091

Zach. VIII, 17.

Zech. 8:17.

(printed under page 554)

(50) ‹anchor: disputemus, dicit Dominus› · call in col 1091

Isa. i, 16 et seqq.

Isa. 1:16 ff.

(printed under page 554)

(51) ‹anchor: et sequere eam› · call in col 1091

Psal. XXXIII, 14, 15.

Ps. 33 (34):14–15.

(printed under page 554)

(52) ‹anchor: call not in view› · call in col 1091 or 1092 (not in view)

Jerem. vii, 29, 30.

Jer. 7:29–30.

(printed under page 554)

(53) ‹anchor: call not in view› · call in col 1091 or 1092 (not in view)

Jerem. vi, 17, 18.

Jer. 6:17–18.

(printed under page 554)

(29) ‹anchor: call not in view› · call in col 1091

Circumterminavit eorum culturam. Id est, ut recte explicat Grab., terrae sanctae finibus conclusit.

Circumterminavit eorum culturam. That is, as Grabe rightly explains, he enclosed it within the borders of the holy land.

(printed under page 554)

(30) ‹anchor: call not in view› · call in col 1091

Illis. Haec dicit Dominus omnipotens, addiderunt recentiores ex sacris Bibliis: sed melius omittunt Claromont. et Voss. In Arund. vero deest solum omnipotens.

Illis. Later scribes added Haec dicit Dominus omnipotens from the sacred Bible; but the Clermont and Voss manuscripts do better to omit it. In the Arundel only omnipotens is wanting.

(printed under page 554)

(31) ‹anchor: call not in view› · call in col 1091

Et mores vestros. Haec pariter desunt in Clarom. ut et, ad fratrem suum; tum: et unusquisque; ac demum omnia haec: jusjurandum.... a cordibus vestris.

Et mores vestros. These words likewise are wanting in the Clermont manuscript, as are ad fratrem suum; then et unusquisque; and finally all of jusjurandum … a cordibus vestris.

(printed under page 554)

(32) ‹anchor: et sequere eam› · call in col 1091

Sequere. Editt., persequere.

Sequere. The editions: persequere.

(printed under page 554)

(33) ‹anchor: misit Dominum› · call in col 1091

Misit Filium suum, misit Dominum. Ita Clarom. et Voss. Caeteri, Filium suum misit Dominum.

Misit Filium suum, misit Dominum. So the Clermont and Voss manuscripts. The others: Filium suum misit Dominum.

(printed under page 554)

(34) ‹anchor: call not in view› · call in col 1091

Projecerunt. Al., ejecerunt.

Projecerunt. Others: ejecerunt.

(printed under page 554)

(35) ‹anchor: call not in view› · call in col 1091

Exploratores. Vocem dicentes quae sequitur in editt. expunxi auctoritate Clarom. et sacri textus.

Exploratores. The word dicentes, which follows in the editions, I have struck out on the authority of the Clermont manuscript and the sacred text.

(printed under page 554)

(36) ‹anchor: call not in view› · call in col 1091

Fructus. Al., fructum.

Fructus. Others: fructum.

(printed under page 554)

(37) ‹anchor: call not in view› · call in col 1091 or 1092 (not in view)

Et vigilate semper in omni tempore. Haec non leguntur in nostris Evangelii codd.

Et vigilate semper in omni tempore. These words are not read in our manuscripts of the Gospel.

(printed under page 554)

Page

running head: 1091 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A servi autem quasi; B transmigrationem alteros; C tua ne loquantur; D (29) Circumterminavit
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1092

ubique enim sunt qui suscipiunt Spiritum. Quoniam enim Filium Dei reprobaverunt, et projecerunt eum, cum eum occidissent, extra vineam, juste reprobavit eos Deus, et extra vineam exsistentibus gentibus dedit fructificationem culturae. Quemadmodum et Jeremias propheta ait: « Reprobavit Dominus, et abjecit gentem facientem haec: quoniam fecerunt filii Juda malignum in conspectu meo, dicit Dominus. » Similiter autem Jeremias: « Constitui super vos exploratores: Audite vocem tubae; et dixerunt: Non audiemus. Propter hoc audierunt gentes, et qui pascunt pecora in eis. » Unus ergo et idem Deus Pater, qui plantavit vineam, qui populum eduxit, qui prophetas misit, qui Filium suum misit, qui vineam dedit aliis colonis, his qui reddunt fructus in temporibus suis.

for everywhere are those who receive the Spirit. For because they rejected the Son of God, and cast Him forth out of the vineyard when they had slain Him, God justly rejected them, and gave the fruitfulness of its cultivation to the nations existing outside the vineyard. Even as Jeremiah the prophet also says: "The Lord has rejected and cast off the nation that does these things: for the children of Judah have done evil in My sight, says the Lord." And similarly Jeremiah: "I have set watchmen over you: Hearken to the sound of the trumpet; and they said: We will not hearken. Therefore the nations have heard, and they that feed the flocks among them." One and the same, therefore, is God the Father, Who planted the vineyard, Who led forth the people, Who sent the prophets, Who sent His own Son, Who gave the vineyard to other husbandmen, to those who render the fruits in their seasons.

3. Et propter hoc dicebat Dominus discipulis suis, bonos operarios nos praeparans: « Attendite vobis et vigilate semper in omni tempore, ne quando graventur corda vestra in crapula, et ebrietate, et cogitationibus saecularibus, et repente assistat super vos dies illa. Superveniet enim quasi laqueus super omnes sedentes super faciem terrae. Sint igitur lumbi vestri praecincti, et lucernae ardentes, et vos similes hominibus exspectantibus dominum suum. Quomodo enim factum est in diebus Noe: manducabant et bibebant, et emebant et vendebant, nubebant et nubebantur, et non scierunt, quoadusque intravit Noe in arcam, et venit diluvium, et perdidit omnes. Et quemadmodum factum est in diebus Lot: manducabant et bibebant, emebant et vendebant, plantabant et aedificabant, quoadusque exivit Lot a Sodomis: pluit ignem de coelo, et perdidit omnes: sic erit et in adventu Filii hominis. Vigilate igitur, quoniam nescitis qua die Dominus vester veniet. » Unum et eumdem annuntians Dominum, qui in temporibus Noe propter inobedientiam hominum superduxit diluvium, et temporibus Lot propter multitudinem peccatorum Sodomitarum pluit ignem a coelo, et in novissimo propter hanc eamdem inobedientiam

3. And on this account the Lord said to His disciples, preparing us as good workmen: "Take heed to yourselves, and watch always at every time, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and worldly cares, and that day come upon you suddenly. For as a snare shall it come upon all that sit upon the face of the earth. Let your loins therefore be girded about, and your lamps burning, and you yourselves like unto men waiting for their lord. For as it came to pass in the days of Noah: they were eating and drinking, and buying and selling, marrying and giving in marriage, and they knew not until Noah entered into the ark, and the flood came and destroyed them all. And even as it came to pass in the days of Lot: they were eating and drinking, buying and selling, planting and building, until Lot went out from Sodom: it rained fire from heaven, and destroyed them all: even thus shall it be in the coming of the Son of man. Watch therefore, for ye know not on what day your Lord will come." Announcing one and the selfsame Lord, Who in the times of Noah brought the flood because of the disobedience of men, and in the times of Lot rained fire from heaven because of the multitude of the sins of the Sodomites, and at the last, because of this same disobedience

Editors' notes and page, col. 1092

Footnotes

(54) ‹anchor: call not in view› · call in col 1092 (not in view)

Luc. XXI, 34, 35.

Luke 21:34–35.

(printed under page 554)

(55) ‹anchor: exspectantibus dominum suum› · call in col 1092

Luc. XII, 35, 36.

Luke 12:35–36.

(printed under page 554)

(56) ‹anchor: in adventu Filii hominis› · call in col 1092

Luc. XVII, 26 et seqq.

Luke 17:26 ff.

(printed under page 554)

(57) ‹anchor: Dominus vester veniet› · call in col 1092

Matth. XXIV, 42.

Matt. 24:42.

(printed under page 554)

(38) ‹anchor: lucernae ardentes› · call in col 1092

Ardentes. In Eras., Gall. et Feuard. addita leguntur: in manibus vestris. Sed ea post Grabium expunxi, quia nec in Clarom., Arund., Voss., Merc. 1, neque in Graeco S. Lucae cod. exstant, sed ex Latina Vulgata hic inserta sunt.

Ardentes. In Erasmus, Gallasius and Feuardent in manibus vestris is read as an addition. But I have struck it out, following Grabe, because it stands neither in the Clermont, Arundel, Voss and first Mercer manuscripts nor in the Greek manuscript of St Luke, but was inserted here from the Latin Vulgate.

(printed under page 554)

(39) ‹anchor: dominum suum› · call in col 1092

Dominum suum. Haec, quando revertatur a nuptiis, quae addita leguntur in editt., iterum expunxi auctoritate Clarom., Arundel., Voss. et Merc. 1. Nec refert quod inferius cap. 37, n. 3, occurrant in omnibus codd., nam hic Irenaeus totum hunc Lucae contextum allegare videtur ex memoria: plura siquidem addit, vel omittit, contra atque legitur in Lucae codd.

Dominum suum. The words quando revertatur a nuptiis, which are read as an addition in the editions, I have again struck out on the authority of the Clermont, Arundel, Voss and first Mercer manuscripts. Nor does it matter that below, at ch. 37, n. 3, they occur in all the manuscripts; for here Irenaeus seems to be citing this whole passage of Luke from memory, since he adds or omits several things contrary to what is read in the manuscripts of Luke.

(printed under page 554)

(40) ‹anchor: quoadusque exivit Lot› · call in col 1092

Quoadusque. Sic Feuard. in marg., Clarom. et Voss. Alii cum Vulgata, qua die.

Quoadusque. So Feuardent in the margin and the Clermont and Voss manuscripts. Others, with the Vulgate: qua die.

(printed under page 554)

(41) ‹anchor: superduxit› · call in col 1092

Superduxit. Eras., Gall. et Feuard. superinduxit.

Superduxit. Erasmus, Gallasius and Feuardent: superinduxit.

(printed under page 554)

(42) ‹anchor: et in novissimo› · call in col 1092

Et in novissimo. Tempore quod addunt editt. (continues)

Et in novissimo. Tempore, which the editions add, … (continues)

(printed under page 554)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1092
marginal letters: A ubique enim sunt; B lonis, his qui reddunt; C vium, et perdidit omnes; D leguntur in nostris
old-edition numerals: (none)
other: Latin only, no Greek printed; inobedientiam split at column end
other: the word inobedientiam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1093

PG 7:1093

et similia peccata, superducet diem judicii: in quo ait, tolerabilius Sodomis et Gomorrhis futurum, quam civitati et domui, quae non receperit verbum apostolorum ejus. « Et tu, Capharnaum, » dicebat, « nunquid usque ad coelum exaltaberis? Usque ad inferos descendes. Quoniam si in Sodomis factae fuissent virtutes, quae factae sunt in te, mansissent usque in hodiernum diem. Verumtamen dico vobis, tolerabilius erit Sodomis in die judicii quam vobis. »

and similar sins, will bring on the day of judgement: in which He says 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 you, Capernaum," He said, "shall you be exalted even unto heaven? You shall go down even unto hell. For if the mighty works which have been wrought in you had been wrought in Sodom, it would have remained even unto this day. Nevertheless I say unto you, it shall be more tolerable for Sodom in the day of judgement than for you."

4. Unum et idem cum semper sit Verbum Dei; credentibus quidem ei fontem aquae in vitam aeternam dans, infructuosam vero fici arborem arefaciens statim: et temporibus Noe diluvium inducens, uti exstingueret pessimum genus eorum, qui tunc erant homines, qui jam fructificare Deo non poterant, cum angeli transgressores commisti fuissent eis; et ut peccata eorum compesceret, servaret vero arcae typum, Adae plasmationem: et temporibus Lot qui pluit super Sodomam et Gomorrham ignem et sulphur de coelo, « exemplum justi judicii Dei, » ut cognoscerent omnes, quoniam « omnis arbor quae non facit fructum bonum, excidetur, et in ignem mittetur: » et in universali judicio tolerabilius Sodomis utens, quam his qui viderunt ejus virtutes quas faciebat, et non crediderunt in eum, neque receperunt ejus doctrinam. Quemadmodum enim majorem dedit gratiam per suum adventum his qui crediderunt ei, et faciunt ejus voluntatem; sic et majorem in judicio habere poenam eos qui non crediderunt ei, significavit, justus exsistens super omnes aequaliter, et quibus plus dedit, plus ab eis exacturus: plus autem, non quod alterius Patris agnitionem ostendit,

4. Since the Word of God is always one and the same; giving to those indeed who believe in Him a fountain of water unto life eternal, but withering immediately the unfruitful fig-tree: and in the times of Noah bringing in the flood, that He might extinguish the most wicked race of the men who then existed, who were no longer able to bring forth fruit unto God, since the transgressing angels had been mingled with them; and that He might restrain their sins, but preserve the type of the ark, the fashioning of Adam: and Who in the times of Lot rained fire and brimstone from heaven upon Sodom and Gomorrah, "an example of the righteous judgement of God," that all might know that "every tree which brings not forth good fruit shall be cut down, and cast into the fire:" and in the universal judgement dealing more tolerably with Sodom than with those who saw His mighty works which He wrought, and did not believe in Him, nor receive His teaching. For even as He gave greater grace through His coming to those who believed in Him, and do His will; so also He signified that those who did not believe in Him have a greater punishment in the judgement, being righteous towards all equally, and about to exact more from those to whom He gave more: more, however, not because He showed the knowledge of another Father,

Editors' notes and page, col. 1093

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 555)

(58) ‹anchor: quam vobis› · call in col 1093

Matth. XI, 23, 24.

Matt. 11:23–24.

(printed under page 555)

(59) ‹anchor: justi judicii Dei› · call in col 1093

II Thess. I, 5.

2 Thess. 1:5.

(printed under page 555)

(60) ‹anchor: in ignem mittetur› · call in col 1093

Matth. III, 10.

Matt. 3:10.

(printed under page 555)

(42) ‹anchor: not on the foot image› · call in col 1093

(continued) delevi auctoritate Clarom., Voss. et Arund., quia praeter quam quod vox ea satis subintelligitur, addita a quopiam videtur explicationis causa.

(printed under page 555)

(43) ‹anchor: not on the foot image; lemma Civitati› · call in col 1093

Civitati. Illi huic voci praefixum omisi cum Clarom. et Voss.

Civitati ("to the city"). The illi ("to that") prefixed to this word I have omitted, with the Clermont and Voss manuscripts.

(printed under page 555)

(44) ‹anchor: not on the foot image; lemma Et domui› · call in col 1093

Et domui. Desunt in Arund.

Et domui ("and to the house"). These words are missing in the Arundel manuscript.

(printed under page 555)

(45) ‹anchor: not on the foot image; lemma Nunquid usque ad coelum exaltaberis?› · call in col 1093

Nunquid usque ad coelum exaltaberis? Sic utraque Vulgata, nostra videlicet, et vetus Italica; imo et mss. quidam, sed pauci, codd. Graeci. Sed editi sonant, quae usque in coelum exaltaris.

"Shall you be exalted up to heaven?" So read both Vulgates, namely ours and the old Itala; and indeed some Greek manuscript codices too, though few. But the printed editions read, "which are exalted up into heaven."

(printed under page 555)

(46) ‹anchor: not on the foot image; lemma Unum› · call in col 1093

Unum. Ita vetus Feuard. cod., Clarom. et Voss. Reliqui, unus.

Unum ("one", neuter). So Feuardent's old codex, the Clermont and the Voss manuscripts. The rest have unus (masculine).

(printed under page 555)

(47) ‹anchor: not on the foot image; lemma Statim› · call in col 1093

Statim. Et huic voci male praefixum delevi auctoritate Clarom. et Voss.

Statim ("at once"). The et ("and") wrongly prefixed to this word I have deleted on the authority of the Clermont and Voss manuscripts.

(printed under page 555)

(48) ‹anchor: not on the foot image; lemma Noe› · call in col 1093

Noe. Juste additum in editt. Arund. et Merc. 2.

Noe ("Noah"). Justly added in the editions, the Arundel manuscript and Mercier's second.

(printed under page 555)

(49) ‹anchor: not on the foot image; lemma Servaret vero arcae typum, Adae plasmationem› · call in col 1093

Servaret vero arcae typum, Adae plasmationem. Servaret ex Arund. posuit Grab. pro servare, ut editt. habent, vel servaretur, uti Clarom., Voss. et Feuard. in marg. Addit vir doctissimus vocem aliquam hic excidisse, et per arcae typum legendum esse: quod probabilitate non vacat. Has tamen voces, arcae typum, nonnihil suspectas habeo, vereorque ut ab imperitis amanuensibus scriptae sint, pro archetypum; quod ad hunc locum apprime quadraret. Sed donec suffragetur ms. aliquis cod., vulgata lectio in sensum satis commodum trahi potest, modo conjunctionem et ante Adae suppleas, et servaret ad utrumque membrum referas, quamvis non eadem omnino significatione. Sensus nimirum erit, Deum induxisse diluvium, tum ut peccata hominum compesceret, tum ut servaret arcae typum, id est servaret, seu exhiberet in arca typum futuri baptismi, qui juxta D. Petrum ep. I, cap. III, 20 et seqq., per arcam Noe praesignificabatur; tum denique ut servaret Adae plasmationem, ne penitus interiret.

"But that he might preserve the type of the ark, the formation of Adam." Grabe put servaret ("might preserve") from the Arundel manuscript for servare, as the editions have, or servaretur, as the Clermont and Voss manuscripts and Feuardent in his margin. That most learned man adds that some word has dropped out here, and that one should read "through the type of the ark": which is not without probability. Yet I hold these words, arcae typum, somewhat suspect, and I fear they were written by unskilled copyists for archetypum ("the archetype"), which would fit this place exceedingly well. But until some manuscript codex supports it, the common reading can be drawn to a sense convenient enough, provided you supply the conjunction et ("and") before Adae and refer servaret to both members, though not in quite the same meaning. The sense, namely, will be that God brought on the flood, both to restrain the sins of men, and to preserve the type of the ark, that is, to preserve or display in the ark the type of the baptism to come, which, according to St Peter, first epistle, chapter 3, verse 20 and following, was foreshadowed by Noah's ark; and finally to preserve the formation of Adam, that it might not perish utterly.

(printed under page 555)

(50) ‹anchor: not on the foot image; lemma Pluit› · call in col 1093

Pluit. Ita Feuard. in marg., Clarom. et Voss. In Merc. 2, plueril; in aliis pluerat.

Pluit ("rained"). So Feuardent in his margin, the Clermont and Voss manuscripts. In Mercier's second, pluerit [printed plueril]; in the others, pluerat ("had rained").

(printed under page 555)

(51) ‹anchor: fructum bonum› · call in col 1093

Bonum. Deest in Eras., Gall., Clarom., Arund. et Merc. 2.

Bonum ("good"). It is missing in Erasmus, Gallasius, the Clermont and Arundel manuscripts and Mercier's second.

(printed under page 555)

Page

running head: 1093 CONTRA HAERESES
marginal letters: A tiam et similia; B eorum, qui tunc; C cio habere poenam; D Voss. Reliqui, unus.
old-edition numerals: 279 after et temporibus
other: Latin only, no Greek printed; inobedientiam split from previous column; ostendit split at column end
other: the word ostendit, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1094

PG 7:1094

sicut per tot et tanta ostendimus; sed quia majorem donationem paternae gratiae per suum adventum effudit in humanum genus.

as we have shown by so many and so great proofs; but because through His coming He poured out upon the human race a greater gift of the Father's grace.

5. Si cui autem non sufficiunt quae praediximus, ad credendum ab uno et eodem Patre prophetas missos esse, a quo et Dominus noster missus est, aperiens autem os cordis sui, et Christum Jesum Dominum magistrum invocans, audiat dicentem eum: « Simile esse regnum coelorum regi nuptias facienti filio suo, et mittenti servos suos ad conrogandum eos, qui vocati fuerunt ad nuptias. » Et illis nolentibus obedire: « Iterum, » ait, « alios servos misit, dicens: Dicite his qui sunt vocati: Venite, prandium meum paravi, tauri mei et omnia saginata occisa et omnia parata sunt; venite ad nuptias. Illi autem abierunt negligentes eum, alii quidem in agrum suum; alii autem in negotiationem suam; reliqui vero arripuerunt servos, et alios quidem contumeliose tractaverunt, alios vero occiderunt. Rex autem cum audisset, iratus est, et mittens exercitus suos, perdidit interfectores illos, et civitatem eorum succendit, et dixit servis suis: Nuptiae quidem paratae sunt, vocati vero non fuerunt digni. Exite igitur ad exitus viarum, et quotquot inveneritis, congregate ad nuptias. Et exeuntes servi ejus congregaverunt omnes quotquot invenerunt, bonos et malos, et impletae sunt nuptiae a discumbentibus. Introiens autem rex videre recumbentes, vidit ibi hominem non vestitum indumentum nuptiarum, et dicit ei: Amice, quomodo venisti huc, non habens indumentum nuptiarum? Illo autem obmutescente, dixit rex ministris: Tollite eum a pedibus et manibus, et mittite eum in tenebras,

5. And if the things which we have said before are not sufficient for anyone, to believe that the prophets were sent by one and the same Father by Whom our Lord also was sent, opening the mouth of his heart, and calling upon Christ Jesus the Lord as Teacher, let him hear Him saying: "The kingdom of heaven is like unto a king making a marriage for his son, and sending his servants to call together those who were bidden to the marriage." And when they would not obey: "Again," He says, "he sent other servants, saying: Tell them that are bidden: Behold, I have prepared my dinner, my bulls and all my fatlings are killed, and all things are ready; come ye to the marriage. But they went their ways, neglecting it, some indeed to their farm, and others to their merchandise; and the rest laid hold on his servants, and treated some of them spitefully, and slew others. But when the king heard thereof, he was wroth, and sending forth his armies, he destroyed those murderers, and burned up their city, and said to his servants: The marriage indeed is ready, but they that were bidden were not worthy. Go ye therefore to the outlets of the ways, and as many as ye shall find, gather together to the marriage. And his servants going out gathered together all as many as they found, both good and bad, and the marriage was filled with the guests. And the king going in to see the guests, saw there a man not clothed with a wedding garment, and says to him: Friend, how did you come in here, not having a wedding garment? And when he was speechless, the king said to the ministers: Take him up by the feet and hands, and cast him into the darkness

Editors' notes and page, col. 1094

Footnotes

(52) ‹anchor: not on the foot image; lemma Os... invocans› · call in col 1094

Os... invocans. Ita pro aures... advocans posui ex Feuard. marg., Clarom. et Voss.

Os ... invocans ("the mouth ... calling upon"). So I have put, in place of aures ... advocans ("the ears ... summoning"), from Feuardent's margin, the Clermont and Voss manuscripts.

(printed under page 555)

(53) ‹anchor: not on the foot image; lemma Simile esse› · call in col 1094

Simile esse. Sic Clarom. et Voss. Alii, simile est.

Simile esse ("to be like"). So the Clermont and Voss manuscripts. Others, simile est ("is like").

(printed under page 555)

(54) ‹anchor: not on the foot image; lemma Conrogandum› · call in col 1094

Conrogandum. Ita Clarom., Arund. et Merc. 1. Caeteri, congregandum.

Conrogandum ("to summon"). So the Clermont and Arundel manuscripts and Mercier's first. The rest, congregandum ("to gather").

(printed under page 555)

(55) ‹anchor: not on the foot image; lemma Servos› · call in col 1094

Servos. Ejus quod in editt. additum legitur, omisi cum Clarom. et om. Anglic., quamvis in sacro textu occurrat.

Servos ("servants"). The ejus ("his") which is read added in the editions I have omitted, with the Clermont and all the English manuscripts, although it occurs in the sacred text.

(printed under page 555)

(56) ‹anchor: Exite› · call in col 1094

Exite. Sic Clarom. et Voss. Alii, ite.

Exite ("go out"). So the Clermont and Voss manuscripts. Others, ite ("go").

(printed under page 555)

(57) ‹anchor: a discumbentibus› · call in col 1094

A discumbentibus. Praepositionem a addidi ex Clarom., et sic pariter legit Lucifer Calarit. lib. II pro S. Athanasio.

A discumbentibus ("with guests"). I have added the preposition a from the Clermont manuscript, and Lucifer of Cagliari likewise reads so in Book II of his work for St Athanasius.

(printed under page 555)

(58) ‹anchor: indumentum nuptiarum› · call in col 1094

Indumentum nuptiarum. Ita Feuard. in marg., Clarom. et Voss. juxta Graecum, ἔνδυμα γάμου. In Arund., indumento nuptiarum. In caeteris, veste nuptiali.

Indumentum nuptiarum ("a wedding garment"). So Feuardent in his margin, the Clermont and Voss manuscripts, following the Greek ἔνδυμα γάμου. In the Arundel manuscript, indumento nuptiarum (ablative). In the rest, veste nuptiali ("a nuptial robe").

(printed under page 555)

(59) ‹anchor: pedibus et manibus› · call in col 1094

Tollite eum a pedibus et manibus. Sic cum Irenaeo, aut ejus interprete, legit Lucifer Calarit. (continues)

"Take him by the feet and hands." So, with Irenaeus or his translator, reads Lucifer of Cagliari. (continues)

Scripture references printed above the notes (calls in the text as superscript numerals): ⁵⁸ ‹call in col 1093› Matth. XI, 23, 24.

Matthew 11:23–24.

⁵⁹ ‹call in col 1093› II Thess. I, 5.

2 Thessalonians 1:5.

⁶⁰ ‹anchor: in ignem mittetur› · call in col 1093 Matth. III, 10.

Matthew 3:10.

(printed under page 555)

Page

running head: RA HAERESES LIB. IV. 1094
marginal letters: A dit, sicut per tot; B rata sunt; venite; C dit ibi hominem; D (52) Os... invocans.
old-edition numerals: (none)
other: Latin only, no Greek printed; ostendit split from previous column; tenebras split at column end
other: the word tenebras, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1095

PG 7:1095

quae sunt exteriores: ibi erit fletus et stridor dentium. Multi enim sunt vocati, pauci vero electi. » Manifeste enim et per haec verba sua ostendit Dominus omnia, et quoniam unus Rex et Dominus omnium Pater, de quo et antea dixit: « Neque in Hierosolyma jures, quoniam civitas est magni Regis. » Et quoniam ab initio nuptias praeparavit Filio suo, et propter immensam benignitatem per servos suos vocabat priores ad convivium nuptiarum; et ubi illi noluerunt obedire, rursus alios servos misit convocans eos, neque sic obedierunt ei, sed et eos qui vocationem annuntiabant, lapidaverunt et occiderunt: illos quidem perdidit mittens exercitus suos, et civitatem illorum succendit; et ex omnibus autem viis, id est, ex universis gentibus ad convivium nuptiarum Filii sui convocavit, quemadmodum et per Jeremiam ait: « Et misi ad vos servos meos prophetas, dicere: Avertimini unusquisque a via nequissima, et meliora facite opera vestra. » Et rursus per eumdem: « Et misi, » inquit, « ad vos omnes servos meos prophetas inter diem et ante lucem, et non obedierunt mihi, neque intenderunt aures ipsorum. Et dices eis hunc sermonem: Hoc genus, quod non obedivit voci Domini, neque recepit disciplinam; defecit fides ex ore ipsorum. » Qui igitur nos per apostolos undique vocavit Dominus, hic per prophetas vocabat eos qui olim fuerunt, quemadmodum ex sermonibus Domini ostenditur: et non ab alio quidem prophetae, ab alio autem apostoli, etiamsi variis gentibus praeconabant; sed ab uno et eodem, alii quidem Dominum annuntiabant, alii autem Patrem evangelizabant: et alii quidem adventum praenuntiabant Filii Dei, alii vero praesentem eum jam his qui longe erant, praeconabant.

which is outer: there shall be weeping and gnashing of teeth. For many are called, but few are chosen." For manifestly through these words of His also the Lord showed all things, both that there is one King and Lord, the Father of all, concerning Whom He also said before: "Neither shall you swear by Jerusalem, for it is the city of the great King." And that from the beginning He prepared the marriage for His Son, and because of His boundless kindness used to call the former men through His servants to the marriage feast; and when they would not obey, He again sent other servants calling them together, nor even so did they obey Him, but even stoned and slew those who announced the calling: those indeed He destroyed by sending His armies, and burned up their city; and from all the ways, that is, from all nations, He called men together to the marriage feast of His Son, even as He also says through Jeremiah: "And I sent unto you My servants the prophets, to say: Turn ye every man from his most wicked way, and make your works better." And again through the same: "And I sent," He says, "unto you all My servants the prophets by day and before the light, and they obeyed Me not, nor inclined their ears. And you shall speak this word unto them: This is a nation that has not obeyed the voice of the Lord, nor received instruction; faith has perished out of their mouth." The Lord, therefore, Who called us from everywhere through the apostles, this same One called through the prophets those who were of old, even as is shown from the words of the Lord: and the prophets were not indeed from one, and the apostles from another, even though they proclaimed to various nations; but from one and the same, some indeed announced the Lord, and others preached the Father: and some indeed foretold the coming of the Son of God, while others proclaimed Him as already present to those who were far off.

6. Adhuc etiam manifestavit oportere nos cum vocatione et justitiae operibus adornari, uti requiescat super nos Spiritus Dei. Hoc est enim indumentum nuptiarum, de quo et Apostolus ait: « Nolumus exspoliari, sed superindui, uti absorbeatur mortale ab immortalitate. » Qui autem vocati quidem sunt ad coenam Dei, et propter

6. Moreover, He also manifested that together with the calling we must be adorned with the works of righteousness, that the Spirit of God may rest upon us. For this is the wedding garment, concerning which the Apostle also says: "We would not be unclothed, but clothed upon, that what is mortal may be swallowed up by immortality." But those who have indeed been called to the supper of God, and because of

Editors' notes and page, col. 1095

Footnotes

(60) ‹anchor: not on the foot image; lemma Filio suo› · call in col 1095

Filio suo. Desunt in Eras. et Gall.

Filio suo ("for his son"). These words are missing in Erasmus and Gallasius.

(printed under page 556)

(61) ‹anchor: not on the foot image; lemma Civitatem› · call in col 1095

Civitatem. Al., civitates.

Civitatem ("the city"). Others, civitates ("the cities").

(printed under page 556)

(62) ‹anchor: cum vocatione› · call in col 1095

Oportere nos cum vocatione. Sic Clarom., nisi quod eum pro cum incuria scribae habeat, ut et Voss., Eras., Gall. et Feuard. At in Arund. et Merc. 2 recte exaratum cum. In Eras. et Gall., praeterea deest nos; quod addidit quidem Feuard., sed praepostero ordine. Id nimirum vult Irenaeus, necesse esse, praeter vocationem, et justitiae operibus adornemur, ut requiescat super nos Spiritus Dei.

Oportere nos cum vocatione ("that we must, along with the calling"). So the Clermont manuscript, except that through a scribe's carelessness it has eum for cum, as do the Voss manuscript, Erasmus, Gallasius and Feuardent. But in the Arundel manuscript and Mercier's second cum is rightly written. In Erasmus and Gallasius, moreover, nos ("we") is missing; Feuardent did add it, but in the wrong order. What Irenaeus means, evidently, is that it is necessary that, besides the calling, we be adorned also with works of righteousness, so that the Spirit of God may rest upon us.

(printed under page 556)

(63) ‹anchor: Hoc est› · call in col 1095

Hoc est. Hoc omittunt Clarom. et Voss.

Hoc est ("this is"). The Clermont and Voss manuscripts omit hoc.

(printed under page 556)

Page

running head: 1095 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A bras, quae sunt; B id est, ex universis; C autem apostoli, etiamsi; D lib. II pro S. Athanasio
old-edition numerals: (none)
other: Latin only, no Greek printed; tenebras split from previous column

PG 7:1096

malam suam conversationem non perceperunt Spiritum sanctum, « projicientur, » inquit, « in tenebras exteriores. » Manifeste ostendens, quod idem ipse Rex, qui convocaverit undique fideles ad nuptias Filii sui, et incorruptibile convivium donaverit, jubeat mitti in tenebras exteriores eum, qui non habet indumentum nuptiarum, hoc est contemptorem. Quemadmodum enim in priori testamento « non in multis illorum bene sensit; » sic et hic « multi vocati, pauci electi. » Non alius igitur qui judicat Deus, et alius qui convocat ad salutem, Pater: nec alius qui aeternum lumen donat, alius vero qui jubet in exteriores mitti tenebras eos, qui non habent indumentum nuptiarum. Sed unus et idem Dominus Pater Domini nostri, a quo et prophetae missi sunt: indignos quidem convocans propter immensam benignitatem; eos vero qui convocati sunt inspiciens, si conveniens habeant indumentum, et congruens nuptiis Filii sui: quoniam nihil inconveniens, neque malum placet ei. Quemadmodum Dominus dixit ei qui curatus fuerat: « Ecce sanus factus es: jam noli peccare, ne quid deterius tibi fiat. » Qui enim est bonus, et justus, et mundus, et immaculatus, neque malum aliquid, neque injustum, neque abominandum in suo sponsali thalamo sustinebit. Est autem hic Pater Domini nostri, cujus providentia constant omnia, et jussu administrantur omnia: et gratuito quidem donat in quos oportet, secundum autem meritum dignissime distribuit adversus ingratos et non sentientes benignitatem ejus, justissimus retributor: et propterea ait: « Mittens exercitus suos perdidit interfectores illos, et civitatem illorum incendit. » Exercitum autem ejus inquit, quia omnes homines Dei: « Domini » enim « est terra, et plenitudo ejus, orbis terrarum, et omnes qui habitant in ea. » Et propter hoc Paulus apostolus in ea Epistola quae est ad Romanos, ait: « Non enim est potestas nisi a Deo. Quae autem sunt, a Deo ordinatae sunt. Itaque qui resistit potestati, Dei ordinationi resistit: qui autem resistunt, ipsi damnationem sibi acquirunt. Principes enim non sunt timori bono operi,

their evil conduct have not received the Holy Spirit, "shall be cast," He says, "into the outer darkness." Manifestly showing that the very same King Who has called together the faithful from everywhere to the marriage of His Son, and has bestowed the incorruptible feast, commands that he who does not have a wedding garment, that is, the despiser, be cast into the outer darkness. For even as in the former covenant "with not many of them was He well pleased;" so here also "many are called, few are chosen." Not one, therefore, is the God Who judges, and another the Father Who calls unto salvation: nor is there one Who bestows eternal light, and another Who commands that those who have not a wedding garment be cast into the outer darkness. Rather, it is one and the same Lord, the Father of our Lord, by Whom the prophets also were sent: calling the unworthy indeed because of His boundless kindness; but examining those who have been called, whether they have a fitting garment, and one suited to the marriage of His Son: because nothing unfitting or evil pleases Him. Even as the Lord said to him who had been healed: "Behold, you are made whole: sin no more, lest some worse thing happen unto you." For He Who is good, and righteous, and pure, and spotless, will endure nothing evil, nor unrighteous, nor abominable in His bridal chamber. Now this is the Father of our Lord, by Whose providence all things subsist, and by Whose command all things are administered: and He freely bestows indeed upon whom it is fitting, while according to desert He most worthily distributes against the ungrateful and those who do not perceive His kindness, being a most righteous rewarder: and therefore He says: "Sending forth his armies, he destroyed those murderers, and burned up their city." Now He calls them His army, because all men belong to God: for "the earth is the Lord's, and the fulness thereof, the world, and all that dwell therein." And on this account Paul the apostle, in that Epistle which is to the Romans, says: "For there is no power but from God. And those that are, are ordained of God. Therefore he that resists the power, resists the ordinance of God: and they that resist, acquire to themselves damnation. For rulers are not a terror to good work,

Editors' notes and page, col. 1096

Footnotes

(64) ‹anchor: not on the foot image; lemma Habet› · call in col 1096

Habet. Editt., habeat.

Habet ("has"). The editions, habeat ("may have").

(printed under page 556)

(65) ‹anchor: not on the foot image; lemma Dominus› · call in col 1096

Dominus. Editt., Deus.

Dominus ("the Lord"). The editions, Deus ("God").

(printed under page 556)

(66) ‹anchor: distribuit adversus› · call in col 1096

Distribuit adversus. Eras., Gall. et Merc. 2, attribuit in. Consonat Arund. quoad vocem in.

Distribuit adversus ("he dispenses against"). Erasmus, Gallasius and Mercier's second, attribuit in ("he assigns to"). The Arundel manuscript agrees as to the word in.

(printed under page 556)

(67) ‹anchor: et non sentientes› · call in col 1096

Sentientes. Merc. 2, scientes.

Sentientes ("perceiving"). Mercier's second, scientes ("knowing").

(printed under page 556)

(68) ‹anchor: Exercitum› · call in col 1096

Exercitum. Editt. cum Merc. 2, exercitus.

Exercitum ("army", accusative). The editions with Mercier's second, exercitus (nominative or plural).

(printed under page 556)

(69) ‹anchor: orbis terrarum› · call in col 1096

Terrarum. Eras. et Gall., terrae.

Terrarum ("of the lands"). Erasmus and Gallasius, terrae ("of the earth").

(printed under page 556)

(70) ‹anchor: a Deo ordinatae› · call in col 1096

Ordinatae. Ita Clarom., Arund. et Voss. juxta sacrum textum. Alii, ordinata.

Ordinatae ("ordained", feminine). So the Clermont, Arundel and Voss manuscripts, following the sacred text. Others, ordinata (neuter).

(printed under page 556)

(71) ‹anchor: resistunt, ipsi› · call in col 1096

Ipsi. Deest in Eras. et Gall.

Ipsi ("they themselves"). It is missing in Erasmus and Gallasius.

(printed under page 556)

(72) ‹anchor: sibi acquirunt› · call in col 1096

Acquirunt. Grab. ex Merc. 2, acquirent; sed minus recte. Hic enim interpres non textum Graecum sequitur, sed veterem Italicam, quae habet acquirunt, uti videre est in vetustissimo nostro codice San-Germanensi, jam non semel laudato.

Acquirunt ("they acquire"). Grabe, from Mercier's second, acquirent ("they will acquire"); but less correctly. For here the translator follows not the Greek text but the old Itala, which has acquirunt, as may be seen in our very ancient Saint-Germain codex, already cited more than once.

Scripture references printed above the notes (calls in the text as superscript numerals): ⁶¹ ‹call in col 1095› Matth. XXII, 2, et seqq.

Matthew 22:2 ff.

⁶² ‹call in col 1095› Matth. V, 35.

Matthew 5:35.

⁶³ ‹call in col 1095› Jerem. XXXV, 15.

Jeremiah 35:15.

⁶⁴ ‹call in col 1095› Jerem. VII, 25 et seq.

Jeremiah 7:25 ff.

⁶⁴* ‹anchor: ab immortalitate› · call in col 1095 II Cor. V, 4.

2 Corinthians 5:4.

⁶⁵ ‹call in col 1095› Matth. XXII, 13.

Matthew 22:13.

⁶⁶ ‹call in col 1095› I Cor. X, 5.

1 Corinthians 10:5.

⁶⁷ ‹call in col 1095› Matth. XXII, 14.

Matthew 22:14.

⁶⁸ ‹anchor: tibi fiat› · call in col 1096 Joan. V, 14.

John 5:14.

⁶⁹ ‹anchor: civitatem illorum incendit› · call in col 1096 Matth. XXII, 7.

Matthew 22:7.

⁷⁰ ‹anchor: qui habitant in ea› · call in col 1096 Psal. XXIII, 1.

Psalm 23 (24):1.

(printed under page 556)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1096
marginal letters: A malam suam conversationem; B (65) Pater Domini nostri; C in quos oportet; D (64) Habet. Editt., habeat.
old-edition numerals: 280 before eum, qui non habet
other: Latin only, no Greek printed

PG 7:1097

sed malo. Vis autem non timere potestatem? Bonum fac, et habebis laudem ex ea: Dei enim minister est tibi ad bonum. Si autem male feceris, time. Non enim sine causa gladium portat. Dei enim minister est, vindex in iram ei, qui malum agit. Ideoque subjecti estote, non tantum propter iram, sed et propter conscientiam. Propter hoc enim et tributa penditis: ministri enim Dei sunt in hoc ipsum servientes. » Sed et Dominus igitur et apostoli unum Deum Patrem annuntiant eum, qui legisdationem fecit, qui misit prophetas, qui omnia fecit: et propter hoc ait: « Mittens exercitus suos: » quoniam omnis homo, secundum quod est homo, plasma ipsius est, licet ignoret Deum suum. Omnibus enim ut sint praestat, qui « solem suum oriri facit super malos et bonos, et pluit super justos et injustos. »

but to the evil. Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same: for he is the minister of God to you for good. But if you do that which is evil, be afraid. For he bears not the sword in vain. For he is the minister of God, an avenger to execute wrath upon him that does evil. Wherefore be ye subject, not only for wrath, but also for conscience' sake. For on this account pay ye tribute also: for they are the ministers of God, serving unto this very thing." Both the Lord, therefore, and the apostles announce one God the Father, Him Who gave the law, Who sent the prophets, Who made all things: and on this account He says: "Sending forth his armies:" because every man, according as he is a man, is His workmanship, even though he be ignorant of his God. For He grants unto all that they exist, Who "makes His sun to rise upon the evil and the good, and sends rain upon the just and the unjust."

7. Et non solum per ea quae praedicta sunt, sed et per parabolam duorum filiorum, quorum minor luxuriose consumpsit substantiam, vivens cum fornicariis, unum et eumdem docuit Patrem, majori quidem filio ne haedum quidem indulgentem; propter eum autem qui perierat, minorem filium suum, jubentem occidi vitulum saginatum, et primam ei stolam donantem.

7. And not only through the things which have been said before, but also through the parable of the two sons, the younger of whom wasted his substance in riotous living, living with harlots, He taught one and the selfsame Father, Who to the elder son indeed granted not even a kid; but on account of him who had perished, His younger son, commanded the fatted calf to be killed, and bestowed upon him the first robe.

Διὰ τῆς παραβολῆς τῶν ἐργατῶν διαφόροις καιροῖς εἰς τὸν ἀμπελῶνα πεμψαμένων, οὓς καὶ αὐτὸς ὁ οἰκοδεσπότης δείκνυται, κεκληκὼς τοὺς μὲν... ἐν ἀρχῇ τῆς τοῦ κόσμου κατασκευῆς, ἐνίους δὲ μετὰ τοῦτο, καὶ ἑτέρους μετὰ τὴν μεσοχρονίαν, ἄλλους δὲ προκοπτόντων ἤδη καιρῶν, καὶ ἐν τῷ τέλει πάλιν ἄλλους · ὥστε εἶναι πολλοὺς μὲν τοὺς ἐργάτας κατὰ τὰς ἑαυτῶν γενεὰς, ἕνα δὲ τὸν συγκαλούμενον αὐτοὺς οἰκοδεσπότην. Καὶ γὰρ ἀμπελὼν εἷς, ὅτι καὶ μία δικαιοσύνη ·

Through the parable of the workmen sent at different times into the vineyard, whom the householder himself also is shown to have called, some indeed... in the beginning of the framing of the world, and some after this, and others after the middle of the time, and others when the times were already advancing, and in the end again others; so that the workmen indeed are many according to their own generations, yet there is one householder who calls them together. For the vineyard also is one, because there is also one righteousness;

Editors' notes and page, col. 1097

Footnotes

(73) ‹anchor: not on the foot image; lemma Bono operi, sed malo› · call in col 1097

Bono operi, sed malo. Sic vetus Feuard. cod., Clarom., Voss. et Arund. (nisi quod in hoc oscitans scriba posuerit operis pro operi) cum Paulino nostro codice, imo et mss. quibusdam Graecis. At alii Irenaei codd. cum Vulgata habent: boni operis, sed mali.

Bono operi, sed malo ("to the good work, but to the evil"). So Feuardent's old codex, the Clermont, Voss and Arundel manuscripts (except that in the last a drowsy scribe put operis for operi), with our codex of Paul, and indeed with certain Greek manuscripts. But other codices of Irenaeus, with the Vulgate, have boni operis, sed mali ("of the good work, but of the evil").

(printed under page 557)

(74) ‹anchor: not on the foot image; lemma Annuntiant› · call in col 1097

Annuntiant. Al., annuntiabant.

Annuntiant ("they announce"). Others, annuntiabant ("they were announcing").

(printed under page 557)

(75) ‹anchor: not on the foot image; lemma Minor› · call in col 1097

Minor. Al., junior.

Minor ("the lesser"). Others, junior ("the younger").

(printed under page 557)

(76) ‹anchor: Διὰ τῆς παραβολῆς› · call in col 1097

Διὰ τῆς παραβολῆς. Graeca haec descripsit Nicetas in Catena Patrum, ad Matth. XX, p. 635.

Διὰ τῆς παραβολῆς ("through the parable"). Nicetas copied out this Greek in the Catena of the Fathers, on Matthew 20, p. 635.

(printed under page 557)

(77) ‹anchor: οὓς καὶ αὐτός› · call in col 1097

Οὓς καὶ αὐτός. Ex veteri versione legi, εἷς καὶ αὐτός.

Οὓς καὶ αὐτός ("whom also he"). From the old version read εἷς καὶ αὐτός ("one and the same").

(printed under page 557)

(78) ‹anchor: unus autem› · call in col 1097

Unus autem. Est male addidit hic Feuard.

Unus autem ("but one"). Feuardent wrongly added est ("is") here.

(printed under page 557)

(79) ‹anchor: not on the foot image; lemma Καὶ μισθός› · call in col 1097

Καὶ μισθός. Ex Latina versione supple εἷς.

Καὶ μισθός ("and the wage"). From the Latin version supply εἷς ("one").

(printed under page 557)

(80) ‹anchor: not on the foot image; lemma Denarios, imaginem› · call in col 1097

Denarios, imaginem. Ex Graeco lege: denarios, habentes imaginem. Nempe excidit participium habentes, idque cum sensus dispendio.

Denarios, imaginem ("denarii, the image"). From the Greek read: denarios, habentes imaginem ("denarii bearing the image"). The participle habentes has evidently dropped out, and to the loss of the sense.

(printed under page 557)

(81) ‹anchor: not on the foot image; lemma Manifestatus Dominus, omnibus› · call in col 1097

Manifestatus Dominus, omnibus. Ita Eras., Gallas., Grab., Arund. et Merc. 2, juxta Graecum. Sed in Feuard., Clarom., et Voss. legitur: manifestatus est Dominus, et omnibus.

Manifestatus Dominus, omnibus ("the Lord having been manifested, to all"). So Erasmus, Gallasius, Grabe, the Arundel manuscript and Mercier's second, following the Greek. But in Feuardent, the Clermont and the Voss manuscripts one reads: manifestatus est Dominus, et omnibus ("the Lord was manifested, and to all").

(printed under page 557)

Page

running head: 1097 CONTRA HAERESES
marginal letters: A sed malo (73). Vis; B pluit super justos; C δείκνυται, κεκληκὼς τοὺς; D ὅτι καὶ μία δικαιοσύνη ·
old-edition numerals: (none)
other: upper part Latin only, no Greek printed; in lower part facing Latin version (Et per parabolam autem ... et una justitia : et unus) left out

PG 7:1098

καὶ εἷς οἰκονόμος, ἓν γὰρ τὸ Πνεῦμα τοῦ Θεοῦ, τὸ διέπον τὰ πάντα · ὁμοίως δὲ καὶ μισθός · πάντες γὰρ ἔλαβον ἀνὰ δηνάριον, ἔχον εἰκόνα καὶ ἐπιγραφὴν τοῦ βασιλέως, τὴν γνῶσιν τοῦ Υἱοῦ τοῦ Θεοῦ, ἥτις ἦν ἀφθαρσία · καὶ διὰ τοῦτο ἀπὸ τῶν ἐσχάτων ἤρξατο διδόναι τὸν μισθὸν, ὅτι ἐπ' ἐσχάτων καιρῶν φανερωθεὶς ὁ Κύριος τοῖς πᾶσιν ἑαυτὸν ἀποκατέστησε.

and one steward, for one is the Spirit of God, Who ordereth all things; and in like manner also the reward; for they all received each a penny, having the image and superscription of the King, the knowledge of the Son of God, which was incorruption; and on this account He began to give the reward from the last, because having been manifested in the last times, the Lord restored Himself unto all.

8. Et publicanus autem qui in oratione Pharisaeum superavit; non quoniam alterum Patrem adorabat, testimonium accepit a Domino, quod sit magis justificatus: sed quoniam cum magna humilitate, sine extollentia et sine jactantia, exhomologesin eidem Deo faciebat. Et duorum autem filiorum parabola, eorum qui in vineam mittuntur, quorum alter quidem contradixit patri, et postea poenitetur, quando nihil profuit ei poenitentia; alter autem pollicitus est abire, statim promittens patri, non abiit autem (quoniam « omnis homo mendax; » et velle quidem in promptu adjacet, non invenit autem perficere), unum et eumdem ostendit Patrem. Sed et arboris fici parabola, de qua Dominus ait: « Ecce, jam triennium venio, quaerens fructum in hac arbore fici, et non invenio; » per prophetas adventum suum significans, per quos venit aliquoties exquirens justitiae fructum ab eis, quem non invenit, aperte manifestavit, et quoniam excidetur arbor fici propter praedictam causam. Et sine parabola autem dicebat ad Jerusalem Dominus: Jerusalem, Jerusalem, quae interficis prophetas, et lapidas eos qui mittuntur ad te, quoties volui colligere filios tuos, sicut gallina pullos suos sub alas, et noluisti? Ecce remittitur vobis domus vestra deserta. » Quod enim per parabolam dictum fuerat: « Ecce, triennium venio quaerens fructum; » et manifeste iterum: « Quoties volui colligere filios tuos; » si non

8. And the publican also, who excelled the Pharisee in prayer, received witness from the Lord that he was more justified, not because he worshipped another Father, but because with great humility, without boasting and without vainglory, he made confession unto the same God. And the parable of the two sons also, of those who are sent into the vineyard, one of whom indeed gainsaid his father, and afterwards repents, when his repentance profited him nothing; while the other promised to go, immediately promising his father, yet went not (because "every man is a liar;" and to will indeed is present with him, but he findeth not how to perform it), showeth one and the selfsame Father. Moreover, the parable of the fig-tree also, concerning which the Lord saith: "Behold, these three years I come seeking fruit on this fig-tree, and find none;" signifying His coming through the prophets, through whom He came several times seeking the fruit of righteousness from them, which He found not, openly manifested this, and that the fig-tree shall be cut down for the aforesaid cause. And without a parable also the Lord said unto Jerusalem: "Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent unto you, how often would I have gathered your children together, even as a hen gathereth her chickens under her wings, and you would not? Behold, your house is left unto you desolate." For that which had been spoken by a parable: "Behold, these three years I come seeking fruit;" and manifestly again: "How often would I have gathered your children together;" if we do not

Editors' notes and page, col. 1098

Footnotes

(82) ‹anchor: et postea poenitetur› · call in col 1098

Poenitetur. Activa significatione pro poenitet.

Poenitetur ("repents", passive form). In an active sense, for poenitet.

(printed under page 557)

(83) ‹anchor: pullos suos sub alas› · call in col 1098

Alas. Arund., axillas.

Alas ("wings"). The Arundel manuscript, axillas ("armpits").

(printed under page 557)

(84) ‹anchor: Ecce remittitur› · call in col 1098

Remittitur. Ita juxta Graecum ἀφίεται, codd. (continues)

Remittitur ("is left"). So, following the Greek ἀφίεται, the codices (continues)

Scripture references printed above the notes (calls in the text as superscript numerals): ⁷¹ ‹call in col 1097› Rom. XIII, 1 seqq.

Romans 13:1 ff.

⁷² ‹call in col 1097› Matth. V, 45.

Matthew 5:45.

⁷³ ‹call in col 1097› Luc. XV, 11 seqq.

Luke 15:11 ff.

⁷⁴ ‹anchor: in vineam mittebantur› · call in col 1097 Matth. XX, 1 seqq.

Matthew 20:1 ff.

⁷⁵ ‹call in col 1097› Luc. XVIII, 10 seqq.

Luke 18:10 ff.

⁷⁶ ‹anchor: rum parabola› · call in col 1098 Matth. XXI, 28 seqq.

Matthew 21:28 ff.

⁷⁷ ‹anchor: omnis homo mendax› · call in col 1098 Psal. CXV, 2.

Psalm 115:2 (116:11).

⁷⁸ ‹anchor: non invenit autem perficere› · call in col 1098 Rom. VII, 18.

Romans 7:18.

⁷⁹ ‹anchor: et non invenio› · call in col 1098 Luc. XIII, 6 seqq.

Luke 13:6 ff.

⁸⁰ ‹anchor: domus vestra deserta› · call in col 1098 Ibid. 34 seq., et Matth. XXIII, 37.

Ibid. 34 f., and Matthew 23:37.

Page foot (left column): PATROL. GR. VII. — signature: 35 (printed under page 557)

Page

running head: RA HAERESES LIB. IV. 1098
marginal letters: A καὶ εἷς οἰκονόμος; B ἑαυτὸν ἀποκατέστησε.; C eumdem ostendit Patrem.; D rum : « Quoties volui
old-edition numerals: 281 before non invenit autem
other: in upper part facing Latin version (dispensator; unus enim ... semetipsum repraesentavit.) left out; lower part Latin only, no Greek printed

PG 7:1099

hujus adventum, qui per prophetas est, intelligamus, erit mendacium: siquidem semel, et tunc primum, venit ad eos. Sed quoniam et patriarchas qui elegit, et nos, idem est Verbum Dei; et illos semper visitans per propheticum Spiritum, et nos qui undique convocati sumus, per suum adventum, super ea quae dicta sunt, vere haec dicebat: « Multi ab Oriente et Occasu venient, et recumbent cum Abraham, et Isaac, et Jacob, in regno coelorum. Filii autem regni ibunt in tenebras exteriores, illic erit fletus et stridor dentium. » Si igitur hi, qui per praeconium apostolorum ejus ab Oriente et Occidente credentes in eum, cum Abraham, Isaac et Jacob in regno coelorum recumbent, participantes cum eis epulationem; unus et idem Deus ostenditur, qui elegit quidem patriarchas, visitavit vero populum, gentes vero advocavit.

understand His coming which is through the prophets, will be a falsehood: since He came unto them once, and then for the first time. But because He Who chose both the patriarchs and us is the selfsame Word of God, both visiting them always through the prophetic Spirit, and us, who have been called together from everywhere, through His coming, in addition to the things which have been spoken, He truly said these things: "Many shall come from the East and the West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into the outer darkness: there shall be weeping and gnashing of teeth." If therefore these who through the preaching of His apostles from the East and the West believe in Him shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven, partaking with them of the feast; one and the same God is shown, Who chose indeed the patriarchs, and visited the people, and called the nations.

CAPUT XXXVII.

Chapter XXXVII.

Homines liberos esse, et eligendi facultate praeditos; nec proinde quosdam natura bonos, quosdam natura malos esse.

That men are free, and endowed with the faculty of choosing; and that consequently some are not by nature good, and some by nature evil.

1. Illud autem, quod ait: « Quoties volui colligere filios tuos, et noluisti? » veterem legem libertatis hominis manifestavit: quia liberum eum Deus fecit ab initio, habentem suam potestatem, sicut et suam animam, ad utendum sententia Dei voluntarie, et non coactum a Deo.

1. Now that saying which He uttereth: "How often would I have gathered your children together, and you would not?" manifested the ancient law of human liberty: because God made him free from the beginning, having his own power, even as also his own soul, to use the counsel of God voluntarily, and not constrained by God.

Βία Θεῷ οὐ πρόσεστιν, ἀγαθὴ δὲ γνώμη πάντοτε συμπάρεστιν αὐτῷ.

Force belongeth not unto God, but good counsel is always present with Him.

Et propter hoc consilium quidem bonum dat omnibus. Posuit autem in homine potestatem electionis, quemadmodum et in angelis (etenim angeli rationabiles): uti hi quidem qui obedissent, juste bonum sint possidentes, datum quidem a Deo, servatum vero ab ipsis. Qui autem non obedierunt, juste non invenientur cum bono, et meritam poenam percipient; quoniam Deus quidem dedit benigne bonum, ipsi vero non custodierunt diligenter illud, neque pretiosum arbitrati sunt, sed supereminentiam bonitatis contempserunt. Abjicientes igitur bonum, et quasi respuentes, merito omnes

And on this account He giveth good counsel indeed unto all. And He placed in man the power of choice, even as also in the angels (for the angels are rational): that those indeed who should obey might justly possess the good, given indeed by God, but preserved by themselves. Whereas those who have not obeyed shall justly not be found with the good, and shall receive deserved punishment; because God indeed kindly gave the good, but they themselves did not diligently keep it, nor deem it precious, but despised the superabundance of His goodness. Casting away the good, therefore, and as it were spurning it, deservedly shall they all

Editors' notes and page, col. 1099

Footnotes

(85) ‹anchor: not on the foot image; lemma Illic› · call in col 1099

Illic. Editt., ibi.

Illic ("there"). The editions, ibi ("there").

(printed under page 558)

(86) ‹anchor: Illud› · call in col 1099

Illud. Eras., Gall. et Feuard. male, aliud.

Illud ("that"). Erasmus, Gallasius and Feuardent wrongly, aliud ("another thing").

(printed under page 558)

(87) ‹anchor: colligere› · call in col 1099

Colligere. Editt., congregare.

Colligere ("to gather"). The editions, congregare ("to assemble").

(printed under page 558)

(88) ‹anchor: ad utendum sententia› · call in col 1099

Sententia. Feuard. in marg., Voss. et Merc. 2, scientia.

Sententia ("counsel"). Feuardent in his margin, the Voss manuscript and Mercier's second, scientia ("knowledge").

(printed under page 558)

(89) ‹anchor: Βία Θεῷ› · call in col 1099

Βία Θεῷ. Hoc Irenaei dictum ex Damasceni Parallelis descriptum publici juris fecit Halloixius in Vita Irenaei p. 501.

Βία Θεῷ ("force [is not] in God"). This saying of Irenaeus, copied from the Parallels of Damascene, was published by Halloix in his Life of Irenaeus, p. 501.

(printed under page 558)

(90) ‹anchor: potestatem electionis› · call in col 1099

Posuit autem in homine potestatem electionis. In cod. Clarom. recentior manus scripsit: posuit autem in hominis potestatem electionem: cum antea legeretur, quantum deprehendi potest, ut in editt.

"But he placed in man the power of choice." In the Clermont codex a later hand wrote: "but he placed choice in man's power"; whereas before, as far as can be made out, it read as in the editions.

(printed under page 558)

(91) ‹anchor: cum bono› · call in col 1099

Non invenientur cum bono. Ita Feuard., Voss. et Clarom. (nisi quod hic vitio scribae habeat venientur). Consentit Arund. quoad verbum invenientur. In editt., non inveniuntur cum bonis.

Non invenientur cum bono ("will not be found with the good"). So Feuardent, the Voss and Clermont manuscripts (except that the last, by a scribe's fault, has venientur, "will come"). The Arundel manuscript agrees as to the word invenientur. In the editions, non inveniuntur cum bonis ("are not found with the good things").

(printed under page 558)

Page

running head: 1099 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A hujus adventum, qui; B ditur, qui elegit; C πάντοτε συμπάρεστιν αὐ-; D Arund. et Voss.
old-edition numerals: (none)
other: Latin only except 4 lines of Greek at C where facing Latin (Vis enim a Deo non fit, sed bona sententia adest illi semper.) is left out; editors' matter: CAPUT XXXVII. Homines liberos esse

PG 7:1100

justum judicium incident Dei, quemadmodum et apostolus Paulus in ea epistola, quae est ad Romanos, testificatus est dicens ita: « An divitias bonitatis ejus, et patientiae, et longanimitatis contemnis, ignorans quoniam bonitas Dei ad poenitentiam te adducit? Secundum autem duritiam tuam et cor impoenitens thesaurizas tibimetipsi iram in die irae, et revelationis justi judicii Dei. Gloria autem et honor, inquit, omni operanti bonum. » Dedit ergo Deus bonum, quemadmodum et Apostolus testificatur in eadem epistola: et qui operantur quidem illud, gloriam et honorem percipient, quoniam operati sunt bonum, cum possint non operari illud; hi autem qui illud non operantur, judicium justum excipient Dei, quoniam non sunt operati bonum, cum possint operari illud.

fall into the righteous judgement of God, even as the apostle Paul also in that epistle which is to the Romans bore witness, speaking thus: "Or do you despise the riches of His goodness, and forbearance, and longsuffering, being ignorant that the goodness of God leads you to repentance? But according to your hardness and impenitent heart you are storing up unto yourself wrath in the day of wrath and revelation of the righteous judgement of God. But glory and honour, he saith, to every man that worketh good." God therefore gave the good, even as the Apostle also beareth witness in the same epistle: and those indeed who work it shall receive glory and honour, because they have wrought the good when they were able not to work it; whereas those who do not work it shall receive the righteous judgement of God, because they have not wrought the good when they were able to work it.

2. Εἰ φύσει οἱ μὲν φαῦλοι, οἱ δὲ ἀγαθοὶ γεγόνασιν, οὔθ' οὗτοι ἐπαινετοὶ, ὄντες ἀγαθοὶ, τοιοῦτοι γὰρ κατεσκευάσθησαν· οὔτ' ἐκεῖνοι μεμπτοὶ, οὕτω γεγονότες. Ἀλλ' ἐπειδὴ οἱ πάντες τῆς αὐτῆς εἰσι φύσεως, δυνάμενοί τε κατασχεῖν καὶ πρᾶξαι τὸ ἀγαθὸν, καὶ δυνάμενοι πάλιν ἀποβαλεῖν αὐτὸ, καὶ μὴ ποιῆσαι· δικαίως καὶ παρ' ἀνθρώποις τοῖς εὐνομουμένοις, καὶ πολὺ πρότερον παρὰ Θεῷ, οἱ μὲν ἐπαινοῦνται, καὶ ἀξίας τυγχάνουσι μαρτυρίας τῆς τοῦ καλοῦ καθόλου ἐκλογῆς, καὶ ἐπιμονῆς· οἱ δὲ καταιτιῶνται, καὶ ἀξίας τυγχάνουσι ζημίας, τῆς τοῦ καλοῦ καὶ ἀγαθοῦ ἀποβολῆς. Καὶ διὰ τοῦτο οἱ προφῆται παρῄνουν τοῖς ἀνθρώποις δικαιοπραγεῖν, καὶ τὸ ἀγαθὸν ἐξεργάζεσθαι· . . . .

2. If by nature some have been made bad, and others good, neither are these praiseworthy in being good, for such were they framed; nor are those blameworthy, having been made thus. But since all are of the same nature, able both to hold fast and to do the good, and able again to cast it away and not to do it; justly both among well-governed men, and much more before God, some indeed are praised, and obtain a worthy testimony for their universal choice of the fair, and their perseverance therein; while others are blamed, and obtain a worthy penalty for their rejection of the fair and good. And on this account the prophets exhorted men to act righteously, and to work out the good: . . . .

Editors' notes and page, col. 1100

Footnotes

(92) ‹anchor: not on the foot image; lemma Ad poenitentiam› · call in col 1100

Ad poenitentiam. Editt., in poenitentiam.

Ad poenitentiam ("to repentance"). The editions, in poenitentiam (same sense).

(printed under page 558)

(93) ‹anchor: not on the foot image; lemma In die› · call in col 1100

In die. Editt., in diem.

In die ("in the day"). The editions, in diem ("unto the day").

(printed under page 558)

(94) ‹anchor: not on the foot image; lemma Excipient› · call in col 1100

Excipient. Editt., recipient.

Excipient ("they will receive"). The editions, recipient ("they will receive back").

(printed under page 558)

(95) ‹anchor: not on the foot image; lemma Εἰ φύσει› · call in col 1100

Εἰ φύσει. Graeca hujus capitis ex Damasceni Parallelis excerpta vulgavit Halloixius in Vita Irenaei pag. 504 seq. et ex parte Sirmondus in notis ad Ennodii epistolas pag. 12.

Εἰ φύσει ("if by nature"). The Greek of this chapter, excerpted from Damascene's Parallels, was published by Halloix in his Life of Irenaeus, p. 504 f., and in part by Sirmond in his notes to the letters of Ennodius, p. 12.

(printed under page 558)

(96) ‹anchor: not on the foot image; lemma Qui› · call in col 1100

Qui. Alias, quia.

Qui ("who"). Elsewhere, quia ("because").

(printed under page 558)

(97) ‹anchor: not on the foot image; lemma Facti› · call in col 1100

Facti. Instituti, in Feuard. marg.

Facti ("made"). Instituti ("established"), in Feuardent's margin.

(printed under page 558)

(98) ‹anchor: homines sensatos› · call in col 1100

Homines sensatos. Graeca sonant: homines bonis legibus utentes.

Homines sensatos ("sensible men"). The Greek says: "men who live under good laws."

(printed under page 558)

(99) ‹anchor: electionis bonae› · call in col 1100

Bonae. Graec., boni per omnia.

Bonae ("good"). The Greek, "of what is good in every respect."

(printed under page 558)

(1) ‹anchor: prophetae quidem› · call in col 1100

Prophetae quidem. Miror in omnibus mss. huc (continues)

Prophetae quidem ("the prophets indeed"). I wonder that in all the manuscripts here (continues)

Scripture references and chapter marks printed above the notes (calls in the text as superscript numerals): ⁸¹ ‹call in col 1099› Matth. VIII, 11, 12.

Matthew 8:11–12.

⁸² ‹call in col 1099› Cap. LXXI.

Chapter 71 [of the older division].

⁸³ ‹anchor: et noluisti› · call in col 1099 Matth. XXIII, 37.

Matthew 23:37.

⁸⁴ ‹call in col 1100› Rom. II, 4 seqq.

Romans 2:4 ff.

⁸⁵ ‹call in col 1100› Cap. LXXII.

Chapter 72 [of the older division].

(printed under page 558)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1100
marginal letters: A justum judicium incident; B rati bonum, cum; C παρ' ἀνθρώποις τοῖς; D Voss. et Clarom.
old-edition numerals: 282 after et dignum (in facing Latin)
other: upper part Latin only, no Greek printed; in section 2 facing Latin version (2. Si autem naturaliter ... Et ideo prophetae quidem) left out

PG 7:1101

.. ὡς ἐφ' ἡμῖν ὄντος τοῦ τοιούτου, καὶ διὰ τὴν πολλὴν ἀμέλειαν εἰς λήθην ἐκπεπτωκότων, καὶ γνώμης δεομένων ἀγαθῆς, ἣν ὁ ἀγαθὸς Θεὸς παρέσχε γινώσκειν διὰ τῶν προφητῶν.

.. inasmuch as such a thing is in our power, and because through great negligence we had fallen into forgetfulness, and stood in need of good counsel, which the good God granted us to know through the prophets.

3. Propter hoc autem et Dominus: « Luceat lumen vestrum, » dicebat, « coram hominibus, ut videant bona facta vestra, et clarificent Patrem vestrum qui in coelis est. » Et: « Attendite vobis, ne forte graventur corda vestra in crapula, et ebrietate, et sollicitudinibus saecularibus. » Et: « Sint lumbi vestri praecincti, et lucernae ardentes, et vos similes hominibus exspectantibus dominum suum, quando revertatur a nuptiis, ut cum venerit et pulsaverit, aperiant ei. Beatus servus ille, quem, cum venerit dominus ejus, invenerit ita facientem. » Et iterum: « Servus qui scit voluntatem domini sui, et non facit, vapulabit multas. » Et: « Quid mihi dicitis: Domine, Domine, et non facitis quae dico? » Et iterum: « Si autem dicat servus in corde suo: Tardat dominus meus; et incipiat caedere conservos, et manducare, et bibere, et inebriari; veniet dominus ejus in die qua non sperat, et dividet eum, et partem ejus cum hypocritis ponet. »

3. And on this account the Lord also said: "Let your light shine before men, that they may see your good works, and glorify your Father Who is in heaven." And: "Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." And: "Let your loins be girded about, and your lamps burning, and you yourselves like unto men waiting for their lord, when he shall return from the marriage, that when he cometh and knocketh, they may open unto him. Blessed is that servant, whom his lord, when he cometh, shall find so doing." And again: "The servant who knoweth his lord's will, and doeth it not, shall be beaten with many stripes." 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: My lord delayeth his coming; and shall begin to beat his fellow-servants, and to eat, and drink, and be drunken; the lord of that servant shall come in a day when he looketh not for him, and shall cut him asunder, and appoint his portion with the hypocrites."

Ταῦτα γὰρ πάντα τὸ αὐτεξούσιον ἐπιδείκνυσι τοῦ ἀνθρώπου, καὶ τὸ συμβουλευτικὸν τοῦ Θεοῦ, . . . . . . . ἀποτρέποντος μὲν τοῦ ἀπειθεῖν αὐτῷ, ἀλλὰ μὴ βιαζομένου.

For all these things show the free-will of man, and the counselling of God, . . . . . . . Who turneth us away indeed from disobeying Him, yet doth not compel us by force.

4. Etenim ipsum Evangelium si noluerit quis sequi, licet quidem ei, non tamen expedit. Inobedientia enim Dei, et amissio boni est quidem in hominis

4. For even if anyone should refuse to follow the Gospel itself, it is indeed in his power, yet it is not expedient. For disobedience to God and the loss of the good is indeed in man's

Editors' notes and page, col. 1101

Footnotes

(2) ‹anchor: not on the foot image; lemma Bonumque operari› · call in col 1101

Bonumque operari. Alii, bonum quoque operari.

Bonumque operari ("and to work good"). Others, bonum quoque operari ("to work good also").

(printed under page 559)

(3) ‹anchor: not on the foot image; lemma Praestavit› · call in col 1101

Praestavit. Al., praestabit.

Praestavit ("he has granted"). Others, praestabit ("he will grant").

(printed under page 559)

(4) ‹anchor: not on the foot image; lemma Per prophetas› · call in col 1101

Per prophetas. Ita juxta Graecum habent Clarom., Arund., Voss. et Feuard. vetus cod. Sed in Eras. et Gallas. editt. vitiose legitur, perfectis. Feuardentius vero utrumque perperam jungens, expressit: perfectis per prophetas.

Per prophetas ("through the prophets"). So, following the Greek, the Clermont, Arundel and Voss manuscripts and Feuardent's old codex. But in the editions of Erasmus and Gallasius one wrongly reads perfectis ("to the perfect"). Feuardent, wrongly joining both, printed: perfectis per prophetas.

(printed under page 559)

(5) ‹anchor: not on the foot image; lemma Clarificent› · call in col 1101

Clarificent. Editt., glorificent.

Clarificent ("may glorify"). The editions, glorificent (same sense).

(printed under page 559)

(6) ‹anchor: vapulabit multas› · call in col 1101

Multas. Ita Clarom. et Voss. ex Graeco πολλάς, scilicet πληγάς. Caeteri, multis.

Multas ("many", accusative). So the Clermont and Voss manuscripts, from the Greek πολλάς, that is, πληγάς ("stripes"). The rest, multis.

(printed under page 559)

(7) ‹anchor: not on the foot image; lemma Non quamlibet› · call in col 1101

Non quamlibet. Graece, οὐ τυχοῦσαν, non modicam.

Non quamlibet ("no ordinary"). In Greek, οὐ τυχοῦσαν, "no slight."

(printed under page 559)

Page

running head: 1101 CONTRA HAERESES
marginal letters: A .. ὡς ἐφ' ἡμῖν ὄντος; B tate, et sollicitudinibus; C Ταῦτα γὰρ πάντα; D irrepsisse vocem bonum.
old-edition numerals: (none)
other: sections 3 and 4 Latin only, no Greek printed; facing Latin version at A (hortabantur homines ... per prophetas.) and C (Et omnia talia ... de violentia cogens.) left out; hominis split at column end
other: the word hominis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1102

PG 7:1102

potestate; laesionem autem et damnum non quamlibet infert. Et propter hoc Paulus ait: « Omnia licent, sed non omnia expediunt; » et libertatem referens hominis, quapropter et « omnia licent, » non cogente eum Deo; et id, « non expedit, » ostendens, ut non ad velamen malitiae abutamur libertate: non enim hoc expedit. Et iterum ait: « Loquimini veritatem unusquisque cum proximo suo. » Et: « Omnis sermo malus de ore vestro non exeat, aut turpitudo, aut vaniloquium, aut scurrilitas, quae ad rem non pertinet, sed magis gratiarum actio. » Et: « Eratis enim aliquando tenebrae, nunc autem lumen in Domino: quasi filii lucis honeste ambulate: non in comessationibus, et ebrietatibus, non in cubilibus et in libidinibus, non in ira et zelo. Et haec quidam fuistis, sed abluti estis, sed sanctificati estis in nomine Domini nostri. » Si igitur non in nobis esset facere haec, aut non facere, quam causam habebat Apostolus, et multo prius ipse Dominus, consilium dare, quaedam quidem facere, a quibusdam vero abstinere? Sed quoniam liberae sententiae ab initio est homo, et liberae sententiae est Deus, cui ad similitudinem factus est; semper consilium datur ei, continere bonum, quod perficitur ex ea, quae est ad Deum obedientia.

power; yet it bringeth upon him no ordinary hurt and loss. And on this account Paul saith: "All things are lawful, but not all things are expedient;" both declaring the liberty of man, wherefore also "all things are lawful," God not compelling him; and showing this, "it is not expedient," that we may not abuse liberty for a cloak of malice: for this is not expedient. And again he saith: "Speak ye truth every man with his neighbour." And: "Let no corrupt speech proceed out of your mouth, either filthiness, or foolish talking, or jesting, which is not to the purpose, but rather giving of thanks." And: "For ye were once darkness, but now light in the Lord: walk honestly as children of light: not in rioting and drunkenness, not in chambering and in wantonness, not in strife and envying. And such were some of you: but ye have been washed, but ye have been sanctified in the name of our Lord." If therefore it were not in our power to do these things or not to do them, what reason had the Apostle, and much earlier the Lord Himself, to give counsel to do certain things indeed, and to abstain from certain others? But because man is of free counsel from the beginning, and God is of free counsel, after Whose likeness he was made; counsel is always given unto him to hold fast the good, which is perfected by that obedience which is towards God.

5. Et non tantum in operibus, sed etiam in fide liberum et suae potestatis arbitrium hominis servavit Dominus, dicens: « Secundum fidem tuam fiat tibi; » propriam fidem hominis ostendens, quoniam propriam suam habet sententiam. Et iterum: « Omnia possibilia sunt credenti; » et: « Vade, sicut credidisti, fiat tibi. » Et omnia talia suae potestatis secundum fidem ostendunt hominem. Et propter hoc is « qui credit ei habet vitam aeternam; qui autem non credit Filio, non habet vitam aeternam, sed ira Dei manebit super ipsum. » Secundum hanc igitur rationem, et suum proprium bonum ostendens Dominus, et sui arbitrii ac suae potestatis hominem significans, dicebat ad Jerusalem: « Quoties volui congregare filios tuos, quemadmodum

5. And not only in works, but also in faith the Lord preserved the will of man free and in his own power, saying: "According to your faith be it unto you;" showing man's own faith, because he hath his own proper opinion. And again: "All things are possible to him that believeth;" and: "Go your way; as you have believed, so be it done unto you." And all such sayings show that man is in his own power as regards faith. And on this account "he that believeth on Him hath everlasting life; and he that believeth not the Son hath not everlasting life, but the wrath of God shall abide upon him." According to this principle, therefore, the Lord, both showing His own proper goodness, and signifying that man is of his own will and in his own power, said unto Jerusalem: "How often would I have gathered your children together, even

Editors' notes and page, col. 1102

Footnotes

(8) ‹anchor: not on the foot image; lemma Et id, non expedit› · call in col 1102

Et id, non expedit. Frustra Latinus Latinius in Biblioth. p. 184, et post eum Grabius, legendum contendit: et quod non expedit; sensus enim est: et id Apostoli dictum: Non expedit, etc.

Et id, non expedit ("and that, 'it is not expedient'"). In vain does Latino Latini, in his Bibliotheca, p. 184, and Grabe after him, contend that one should read et quod non expedit ("and what is not expedient"); for the sense is: "and that saying of the Apostle, 'It is not expedient,'" etc.

(printed under page 559)

(9) ‹anchor: not on the foot image; lemma Pertinet› · call in col 1102

Pertinet. Sic mss. omnes (uno excepto Merc.) juxta veterem Italicam. Editi vero, pertinent.

Pertinet ("pertains"). So all the manuscripts (Mercier's alone excepted), following the old Itala. The printed editions, however, pertinent ("pertain").

(printed under page 559)

(10) ‹anchor: not on the foot image; lemma Et haec quidam› · call in col 1102

Et haec quidam. Ita, juxta Graecum Apostoli textum, scriptum in Clarom. (quamvis recentior aliquis, sed imperitus emendator addiderit e, ut legatur quidem). Et sic etiam legitur supra cap. 27, n. 4. Reliqui habent: et haec quidem.

Et haec quidam ("and such were some"). So it is written in the Clermont manuscript, following the Apostle's Greek text (although some later but unskilled corrector added an e, so that it reads quidem). And so too it reads above, chapter 27, no. 4. The rest have: et haec quidem ("and these indeed").

(printed under page 559)

(11) ‹anchor: not on the foot image; lemma Fuistis› · call in col 1102

Fuistis. Eras. et Gall., fecistis.

Fuistis ("you were"). Erasmus and Gallasius, fecistis ("you did").

(printed under page 559)

(12) ‹anchor: cui ad› · call in col 1102

Cui ad. Sic Feuard. in marg., Clarom., Voss. et Merc. 2. Alii, cujus ad.

Cui ad ("to whose"). So Feuardent in his margin, the Clermont and Voss manuscripts and Mercier's second. Others, cujus ad ("to whose", genitive).

(printed under page 559)

(13) ‹anchor: ad Deum› · call in col 1102

Ad Deum. Feuard. in marg., Clarom. et Voss., a Deo. Sed rejicienda videtur haec lectio.

Ad Deum ("towards God"). Feuardent in his margin, the Clermont and Voss manuscripts, a Deo ("from God"). But this reading seems to be rejected.

(printed under page 559)

(14) ‹anchor: arbitrium hominis› · call in col 1102

Hominis. Ita Clarom. et Voss. Alii, homini.

Hominis ("of man"). So the Clermont and Voss manuscripts. Others, homini ("to man").

Scripture references printed above the notes (calls in the text as superscript numerals): ⁸⁶ ‹call in col 1101› Matth. V, 16.

Matthew 5:16.

⁸⁷ ‹call in col 1101› Luc. XXI, 34.

Luke 21:34.

⁸⁸ ‹call in col 1101› Luc. XII, 35 seqq.

Luke 12:35 ff.

⁸⁹ ‹anchor: vapulabit multas› · call in col 1101 Ibid. 47.

Ibid. 47.

⁹⁰ ‹anchor: quae dico› · call in col 1101 Luc. VI, 46.

Luke 6:46.

⁹¹ ‹anchor: cum hypocritis ponet› · call in col 1101 Luc. XII, 45, 46.

Luke 12:45–46.

⁹² ‹call in col 1102› I Cor. VI, 12; X, 23.

1 Corinthians 6:12; 10:23.

⁹³ ‹call in col 1102› Ephes. IV, 25.

Ephesians 4:25.

⁹⁴ ‹call in col 1102› Ibid. 29; V, 4.

Ibid. 29; 5:4.

⁹⁵ ‹call in col 1102› Ibid. 8.

Ibid. 8.

⁹⁶ ‹call in col 1102› Rom. XIII, 13.

Romans 13:13.

⁹⁷ ‹call in col 1102› I Cor. VI, 11.

1 Corinthians 6:11.

⁹⁸ ‹anchor: fiat tibi› · call in col 1102 Matth. IX, 29.

Matthew 9:29.

⁹⁹ ‹anchor: sunt credenti› · call in col 1102 Ibid., 22.

Ibid., 22 [as printed].

¹ ‹anchor: fiat tibi› · call in col 1102 Matth. VIII, 13.

Matthew 8:13.

² ‹anchor: manebit super ipsum› · call in col 1102 Joan. III, 36.

John 3:36.

(printed under page 559)

Page

running head: RA HAERESES LIB. IV. 1102
marginal letters: A nis potestate; laesionem; B non in ira et zelo; C quoniam propriam suam; D dicam.
old-edition numerals: (none)
other: Latin only, no Greek printed; hominis split from previous column; quemadmodum split at column end
other: the word quemadmodum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1103

PG 7:1103

gallina pullos suos sub ascellas, et noluisti? Quapropter relinquetur vobis domus vestra deserta. »

as a hen gathers her chickens under her wings, and you would not? Wherefore your house shall be left unto you desolate."

6. Qui autem his contraria dicunt, ipsi impotentem introducunt Dominum, scilicet quasi non potuerit perficere hoc quod voluerit: aut rursum ignorantem natura choicos, ut ipsi dicunt, et eos, qui non possunt accipere ejus incorruptelam. Sed oportebat, inquit, eum neque angelos tales fecisse, ut possent transgredi, neque homines qui statim ingrati exsisterent in eum; quoniam rationabiles, et examinatores, et judiciales facti sunt, et non (quemadmodum irrationabilia, sive inanimalia, quae sua voluntate nihil possunt facere, sed cum necessitate et vi ad bonum trahuntur, in quibus unus sensus, et unus mos), inflexibiles, et sine judicio, qui nihil aliud esse possunt, praeterquam quod facti sunt. Sic autem nec suave esset eis quod est bonum, neque pretiosa communicatio Dei, neque magnopere appetendum bonum, quod sine suo proprio motu, et cura, et studio provenisset, sed ultro et otiose insitum: ita ut essent nullius momenti boni, eo quod natura magis quam voluntate tales exsisterent, et ultroneum haberent bonum, sed non secundum electionem; et propter hoc nec hoc ipsum intelligentes, quoniam pulchrum sit quod bonum, neque fruentes eo. Quae enim fruitio boni apud eos qui ignorant? Quae autem gloria his qui non studuerunt illud? Quae autem corona his qui non eam, ut victores in certamine, consecuti sunt?

6. But those who say the contrary to these things themselves introduce the Lord as powerless, to wit, as though He were unable to accomplish that which He willed: or again, as being ignorant of those who are by nature earthy, as they call them, and unable to receive His incorruption. "But He ought," say they, "neither to have made angels such that they could transgress, nor men who would immediately become ungrateful towards Him;" because they were made rational, and capable of examining and judging, and not (like irrational or inanimate things, which can do nothing of their own will, but are drawn by necessity and force towards the good, in which there is one sense and one habit) inflexible and without judgement, able to be nothing else save what they were made. But in that case neither would what is good be pleasant unto them, nor the fellowship of God precious, nor the good greatly to be desired, which had come without their own motion, and care, and zeal, being implanted of itself and without effort: so that their being good would be of no account, because they were such by nature rather than by will, and possessed the good automatically, and not according to choice; and on this account neither understanding this very thing, that what is good is fair, nor enjoying it. For what enjoyment of the good is there among those who are ignorant of it? And what glory is there for those who have not striven for it? And what crown is there for those who have not won it as victors in the contest?

7. Et propter hoc Dominus violentum dixit regnum coelorum: « Et qui vim faciunt, inquit, diripiunt illud; » hoc est, qui cum vi et agone vigilantes instanter, diripiunt illud. Propter hoc autem et Paulus apostolus ait Corinthiis: « Nescitis, quoniam hi qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium. Sic currite, ut comprehendatis. Omnis autem qui agonizatur, in omnibus continens est: illi quidem ut corruptibilem accipiant coronam, nos autem

7. And on this account the Lord called the kingdom of heaven violent: "And the violent," He says, "take it by force;" that is, those who with force and struggle watch earnestly take it by force. And on this account Paul the apostle also says to the Corinthians: "Do you not know that they who run in a race run all indeed, but one receives the prize? So run, that you may obtain. And everyone who strives for the mastery is temperate in all things: now they do it to obtain a corruptible crown, but we

Editors' notes and page, col. 1103

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. (printed under page 560)

(3) ‹anchor: domus vestra deserta› · call in col 1103

Matth. XXIII, 37, 38.

Matt. 23:37–38.

(printed under page 560)

(4) ‹anchor: diripiunt illud› · call in col 1103

Matth. XI, 12.

Matt. 11:12.

(printed under page 560)

(5) ‹anchor: call not in view› · call in col 1103 or 1104 (not in view)

I Cor. IX, 24 seqq.

1 Cor. 9:24 ff.

(printed under page 560)

(15) ‹anchor: not on the foot image; lemma Ascellas› · call in col 1103

Ascellas. Sic Clarom. pro quo Feuard. in marg. et Vossius habent asselis; Arund., ascillis; reliqui alas.

Ascellas ("armpits"). So the Clermont manuscript, for which Feuardent in his margin and the Voss manuscript have asselis; the Arundel, ascillis; the rest alas ("wings").

(printed under page 560)

(16) ‹anchor: not on the foot image; lemma Natura› · call in col 1103

Natura. Ita Feuard. in marg., Clarom., Voss. et Grab. Reliqui perperam, naturam. Porro hujusce dilemmatis sensus est, Deum aut impotentem esse, qui liberum hominem constituere non potuerit; aut penitus ignorantem eos qui natura choici sunt, seu quae sit choicorum natura nescientem, qui consilia det eis, quae tamen fatali necessitate constricti sequi non valeant.

Natura ("by nature"). So Feuardent in his margin, the Clermont and Voss manuscripts, and Grabe. The rest wrongly, naturam. Further, the sense of this dilemma is that God is either powerless, since he could not make man free; or wholly ignorant of those who are earthy by nature, that is, not knowing what the nature of the earthy is, since he gives them counsels which, bound by fatal necessity, they cannot follow.

(printed under page 560)

(17) ‹anchor: not on the foot image; lemma Judiciales› · call in col 1103

Judiciales. Feuard., Grab. et cod. Voss., judiciabiles.

Judiciales ("judicial"). Feuardent, Grabe and the Voss codex, judiciabiles ("subject to judgement").

(printed under page 560)

(18) ‹anchor: not on the foot image; lemma Inflexibiles› · call in col 1103

Inflexibiles. Scilicet homines. Ita Feuard. in marg., Clarom. et Voss. Alii, inflexibilis, scil. mos.

Inflexibiles ("inflexible", plural). That is, men. So Feuardent in his margin, the Clermont and Voss manuscripts. Others, inflexibilis (singular), that is, the habit.

(printed under page 560)

(19) ‹anchor: tales exsisterent› · call in col 1103

Exsisterent. Sic Clarom. (nisi quod oscitans librarius scripserit existerint), melius quam alii, exstiterint.

Exsisterent ("they would be"). So the Clermont manuscript (except that a drowsy copyist wrote existerint), better than the others, exstiterint.

(printed under page 560)

(20) ‹anchor: qui agonizatur› · call in col 1103

Agonizatur. Sic vetus Feuard. cod., Clarom., Voss. et Arundel. Et sic etiam legi apud Cyprianum lib. De exhort. Mart., cap. 8, et epistola ad martyres et confessores de Mappalico, in omnibus fere mss. notat Pamelius. At edita Irenaei exemplaria habent, agonizat. Sed idem est utriusque verbi sensus.

Agonizatur ("strives", deponent form). So Feuardent's old codex, the Clermont, Voss and Arundel manuscripts. And Pamelius notes that it is read so too in Cyprian, in the book On the Exhortation to Martyrdom, chapter 8, and in the letter to the martyrs and confessors about Mappalicus, in almost all the manuscripts. But the printed copies of Irenaeus have agonizat. The sense of both verbs is the same.

(printed under page 560)

(21) ‹anchor: accipiant› · call in col 1103

Illi... accipiant. Eras., Gall. et Feuard., ille ... accipiat.

Illi ... accipiant ("they ... receive"). Erasmus, Gallasius and Feuardent, ille ... accipiat ("he ... receives").

(printed under page 560)

(22) ‹anchor: not on the foot image; lemma Incorruptibilem› · call in col 1103

Incorruptibilem. Eras., Gall. et Merc. 2, incorruptam.

Incorruptibilem ("incorruptible"). Erasmus, Gallasius and Mercier's second, incorruptam ("uncorrupted").

(printed under page 560)

Page

running head: 1103 S. IRENAEI EPISCOPI LUGDUNE
marginal letters: A admodum gallina pullos; B sensus, et unus mos); C sunt?; D (15) Ascellas.
old-edition numerals: 283 after cio, qui
other: Latin only, no Greek printed; quemadmodum split from previous column

PG 7:1104

incorruptibilem. Ego autem sic curro, non in incertum: sic pugno, non quasi aerem caedens; sed lividum facio corpus meum, et in servitutem redigo, ne forte aliis praedicans, ipse reprobus efficiar. » Bonus igitur agonista ad incorruptelae agonem adhortatur nos, uti coronemur, et pretiosam arbitremur coronam, videlicet quae per agonem nobis acquiritur, sed non ultro coalitam. Et quanto per agonem nobis advenit, tanto est pretiosior; quanto autem pretiosior, tanto eam semper diligamus.

an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I beat my body black and blue, and bring it into subjection, lest by any means, when I have preached to others, I myself should be a castaway." The good champion, therefore, exhorteth us to the contest of incorruption, that we may be crowned, and may deem the crown precious, namely, that which is acquired by us through struggle, and does not grow upon us of itself. And the more it cometh to us through struggle, the more precious it is; and the more precious it is, the more let us always love it.

Οὐχ ὁμοίως ἀγαπᾶται τὰ ἐκ τοῦ αὐτομάτου προσγινόμενα τοῖς μετὰ . . . . σπουδῆς εὑρισκομένοις.

The things which accrue of their own accord are not loved in the same way as those which are found with . . . . diligence.

Quoniam igitur pro nobis erat plus diligere Deum, cum labore hoc nobis adinvenire Dominus docuit, et Apostolus tradidit. Et alias autem esset videlicet nostrum insensatum bonum, quod esset inexercitatum. Sed et videre non in tantum nobis esset desiderabile, nisi cognovissemus quantum esset malum non videre: et bene valere autem male valentis experientia honorabilius efficit; et lucem, tenebrarum comparatio, et vitam, mortis. Sic et coeleste regnum honorabilius est his qui cognoverunt terrenum. Quanto autem honorabilius, tanto magis diligimus illud: et si plus illud dilexerimus, clariores erimus apud Deum. Pro nobis igitur omnia haec sustinuit Dominus, uti per omnia eruditi, in omnibus in futurum simus cauti, et perseveremus in omni ejus dilectione, rationabiliter edocti diligere Deum: Deo quidem magnanimitatem praestante in apostasia hominis; homine autem erudito per eam, quemadmodum et propheta ait: « Emendabit te abscessio tua; » praefiniente Deo omnia ad hominis perfectionem, et ad efficaciam, et manifestationem dispositionum: uti et bonitas ostendatur, et justitia perficiatur, et Ecclesia ad figuram imaginis Filii ejus coaptetur, et tandem aliquando maturus fiat homo, in tantis maturescens ad videndum et capiendum Deum.

Since, therefore, it was for our good to love God more, the Lord taught and the Apostle handed down that we should find this out for ourselves with labour. Otherwise, indeed, our good would be unperceived, because it would be unexercised. Moreover, even sight would not be so desirable to us, unless we had known how great an evil it is not to see: and experience of ill health makes good health more honourable; and comparison with darkness makes light so, and with death, life. Thus also the heavenly kingdom is more honourable to those who have known the earthly. And the more honourable it is, the more do we love it; and if we have loved it more, we shall be more glorious before God. For our sakes, therefore, the Lord endured all these things, that being instructed through all things, we may be cautious in all things for the future, and may persevere in all love towards Him, having been rationally taught to love God: God indeed showing longsuffering in the apostasy of man, and man being instructed by means of it, even as the prophet also saith: "Your own backsliding shall correct you;" God foreordaining all things unto the perfection of man, and unto the accomplishment and manifestation of His dispensations: that goodness may both be shown, and righteousness perfected, and the Church fashioned after the figure of the image of His Son, and man may at length become mature, ripening amidst such great things to see and comprehend God.

Editors' notes and page, col. 1104

Footnotes

(23) ‹anchor: not on the foot image; lemma In incertum› · call in col 1104

In incertum. Clarom., in incerto.

In incertum ("uncertainly"). The Clermont manuscript, in incerto.

(printed under page 560)

(24) ‹anchor: not on the foot image; lemma Pro nobis› · call in col 1104

Pro nobis. Graece, ut notat Feuard., μεθ' ἡμῶν, penes nos.

Pro nobis ("for us"). In Greek, as Feuardent notes, μεθ' ἡμῶν, "with us."

(printed under page 560)

(25) ‹anchor: not on the foot image; lemma Cum labore› · call in col 1104

Cum labore. In editt. Arund., Ottobon. et Merc. 2, cum agone.

Cum labore ("with toil"). In the editions, the Arundel and Ottoboni manuscripts and Mercier's second, cum agone ("with struggle").

(printed under page 560)

(26) ‹anchor: haec sustinuit› · call in col 1104

Pro nobis igitur omnia haec sustinuit, etc. Id est, ut recte explicat Grabius: Nostrae utilitatis causa haec ita fieri sustinuit atque ordinavit Deus.

"For us, then, he bore all these things," etc. That is, as Grabe rightly explains: for our benefit God allowed and ordained that these things should happen so.

(printed under page 560)

(27) ‹anchor: et ad efficaciam› · call in col 1104

Efficaciam. Sic omnes mss., editi vero, aedificationem.

Efficaciam ("effectiveness"). So all the manuscripts; the printed editions, however, aedificationem ("edification").

Scripture references printed above the notes (calls in the text as superscript numerals): ³ ‹call in col 1103› Matth. XXIII, 37, 38.

Matthew 23:37–38.

⁴ ‹anchor: diripiunt illud› · call in col 1103 Matth. XI, 12.

Matthew 11:12.

⁵ ‹call in col 1103› I Cor. IX, 24 seqq.

1 Corinthians 9:24 ff.

⁶ ‹anchor: abscessio tua› · call in col 1104 Jerem. II, 19.

Jeremiah 2:19.

(printed under page 560)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS 1104
marginal letters: A incorruptibilem (22). Ego; B Quoniam igitur pro; C veremus in omni; D Voss. et Arundel.
old-edition numerals: (none)
other: Latin only except 4 lines of Greek above B where facing Latin (Sed neque similiter ... adinveniuntur.) is left out

PG 7:1105

CAPUT XXXVIII.

Chapter XXXVIII.

Cur non ab initio perfectus factus est homo.

Why man was not made perfect from the beginning.

1. Εἰ δὲ λέγει τις ....... οὐκ ἠδύνατο ὁ Θεὸς ἀπ' ἀρχῆς τέλειον ἀναδεῖξαι τὸν ἄνθρωπον· γνώτω, ὅτι τῷ μὲν Θεῷ, ἀεὶ κατὰ τὰ αὐτὰ ὄντι, καὶ ἀγεννήτῳ ὑπάρχοντι, ὡς πρὸς ἑαυτὸν, πάντα δυνατά· τὰ δὲ.... γεγονότα, καθὸ μετέπειτα γενέσεως ἀρχὴν ἰδίαν ἔσχε, κατὰ τοῦτο καὶ ὑστερεῖσθαι δεῖ αὐτὰ τοῦ πεποιηκότος· οὐ γὰρ ἠδύναντο ἀγέννητα εἶναι τὰ νεωστὶ γεγεννημένα. Καθὸ δὲ μὴ ἔστιν ἀγέννητα, κατὰ τοῦτο καὶ ὑστεροῦνται τοῦ τελείου. Καθὸ δὲ νεώτερα, κατὰ τοῦτο καὶ νήπια, κατὰ τοῦτο καὶ ἀσυνήθη, καὶ ἀγύμναστα πρὸς τὴν τελείαν ἀγωγήν. Ὡς οὖν ἡ μὲν μήτηρ δύναται τέλειον παρασχεῖν τῷ βρέφει τὸ ἔμβρωμα, τὸ δὲ ἔτι ἀδυνατεῖ τὴν αὐτοῦ πρεσβυτέραν δέξασθαι τροφήν· οὕτω καὶ ὁ Θεὸς αὐτὸς μὲν οἷός τε ἦν παρασχεῖν ἀπ' ἀρχῆς τῷ ἀνθρώπῳ τὸ τέλειον, ὁ δὲ ἄνθρωπος ἀδύνατος λαβεῖν αὐτό· νήπιος γὰρ ἦν. Διὰ τοῦτο καὶ ὁ Κύριος ἡμῶν ἐπ' ἐσχάτων τῶν καιρῶν, ἀνακεφαλαιωσάμενος εἰς αὐτὸν τὰ πάντα, ἦλθε πρὸς ἡμᾶς, οὐκ ὡς αὐτὸς ἠδύνατο, ἀλλ' ὡς ἡμεῖς αὐτὸν ἰδεῖν ἠδυνάμεθα. Αὐτὸς μὲν γὰρ ἐν τῇ ἀφθάρτῳ αὐτοῦ δόξῃ πρὸς ἡμᾶς ἐλθεῖν ἠδύνατο· ἀλλ' ἡμεῖς οὐδεπώποτε τὸ μέγεθος τῆς δόξης αὐτοῦ

1. And if anyone saith ....... Was God unable to show forth man as perfect from the beginning? let him know that to God indeed, Who is always the same and exists unbegotten, as regards Himself, all things are possible; whereas the things which have been made...., inasmuch as they afterwards had their own beginning of generation, must in this respect also fall short of Him Who made them; for things newly begotten could not be unbegotten. And inasmuch as they are not unbegotten, in this respect they also fall short of that which is perfect. And inasmuch as they are newer, in this respect they are also infantine, and in this respect unaccustomed and unexercised towards the perfect discipline. Even as a mother, therefore, is indeed able to supply Solid food in perfection to her infant, but the infant is as yet unable to receive the food which is older than itself; so also God Himself was indeed able from the beginning to supply perfection to man, but man was unable to receive it; for he was an infant. And on this account our Lord in the last times, summing up all things into Himself, came unto us, not as He Himself was able, but as we were able to behold Him. For He Himself indeed could have come unto us in His incorruptible glory; but we could never have borne the greatness of His glory.

Editors' notes and page, col. 1105

Footnotes

(28) ‹anchor: not on the foot image; lemma Εἰ δὲ λέγει τις› · call in col 1105

Εἰ δὲ λέγει τις. Graeca hujus capitis exhibet Joannes Damascenus in Parallelis: publici vero juris fecit Halloixius in Vita Irenaei, pag. 484 et seqq.

Εἰ δὲ λέγει τις ("but if someone says"). The Greek of this chapter is given by John Damascene in the Parallels; it was published by Halloix in his Life of Irenaeus, p. 484 ff.

(printed under page 561)

(29) ‹anchor: not on the foot image; lemma Ideo› · call in col 1105

Ideo. Superflua haec vox expungenda: quare parenthesi inclusi.

Ideo ("therefore"). This superfluous word should be struck out; so I have enclosed it in parentheses.

(printed under page 561)

(30) ‹anchor: et infantilia› · call in col 1105

Et secundum quod infantilia. Haec desunt in Clarom., Merc. 2 et in textu Graeco. In Voss. autem sola vox infantilia desideratur. At earumdem vocum repetitionem, caeterarum omittendarum in utroque textu, ut solet, occasionem fuisse puto: quare nihil immutandum esse duxi.

Et secundum quod infantilia ("and in so far as they are infantile"). These words are missing in the Clermont manuscript, Mercier's second, and the Greek text. In the Voss manuscript only the word infantilia is wanting. But I think the repetition of the same words was, as usually happens, the occasion of the others being omitted in both texts; so I have judged that nothing should be changed.

(printed under page 561)

(31) ‹anchor: not on the foot image; lemma Inenarrabili› · call in col 1105

Inenarrabili. Graec., immortali.

Inenarrabili ("ineffable"). The Greek, "immortal."

(printed under page 561)

(32) ‹anchor: not on the foot image; lemma Patris› · call in col 1105

Patris. Hanc vocem, licet omissam in veteri Feuardent. cod., Clarom. et Voss., retineo, quia in Graeco textu legitur.

Patris ("of the Father"). This word, though omitted in Feuardent's old codex and the Clermont and Voss manuscripts, I retain, because it is read in the Greek text.

(printed under page 561)

(33) ‹anchor: not on the foot image; lemma Continere› · call in col 1105

Continere. Eum huic verbo praefixum auctoritate Voss. et textus Graeci recte expunxit Grabius.

Continere ("to contain"). The eum ("him") prefixed to this verb Grabe rightly struck out on the authority of the Voss manuscript and the Greek text.

(printed under page 561)

Page

running head: 1105 CONTRA HAERESES
marginal letters: A CAPUT XXXVIII.; B oportuit eo qui; C nam. Quemadmodum; D tulans in semetipso
old-edition numerals: 284 before escam : sic et Deus (in facing Latin)
other: facing Latin version (1. Si hoc dicat aliquis ... sed quomodo illum nos) left out; editors' matter: CAPUT XXXVIII. Cur non ab initio

PG 7:1106

βαστάζειν ἠδυνάμεθα. Καὶ διὰ τοῦτο, ὡς νηπίοις, ὁ ἄρτος ὁ τέλειος τοῦ Πατρὸς, γάλα ἡμῖν ἑαυτὸν παρέσχεν, ὅπερ ἦν ἡ κατ' ἄνθρωπον αὐτοῦ παρουσία, ἵνα ὡς ὑπὸ μαστοῦ τῆς σαρκὸς αὐτοῦ τραφέντες, καὶ διὰ τῆς τοιαύτης γαλακτουργίας ἐθισθέντες τρώγειν καὶ πίνειν τὸν Λόγον τοῦ Θεοῦ, τὸν τῆς ἀθανασίας ἄρτον, ὅπερ ἐστὶ τὸ Πνεῦμα τοῦ Πατρὸς, ἐν ἡμῖν αὐτοῖς κατασχεῖν δυνηθῶμεν.

And on this account, as unto infants, the perfect Bread of the Father supplied Himself to us as milk, which was His coming according to man, in order that, being nourished as it were from the breast of His flesh, and through such a course of milk-feeding growing accustomed to eat and drink the Word of God, we might be able to retain within ourselves the Bread of immortality, which is the Spirit of the Father.

2. Καὶ διὰ τοῦτο Παῦλος Κορινθίοις φησί· « Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὐδὲ γὰρ ἠδύνασθε βαστάζειν· » τουτέστι, τὴν μὲν κατὰ ἄνθρωπον παρουσίαν τοῦ Κυρίου ἐμαθητεύθητε, οὐ δήπου δὲ τὸ τοῦ Πατρὸς Πνεῦμα ἐπαναπαύεται ἐφ' ὑμᾶς, διὰ τὴν ὑμῶν ἀσθένειαν. « Ὅπου γὰρ ζῆλος, καὶ ἔρις, φησὶν, ἐν ὑμῖν, καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περιπατεῖτε; » Τουτέστιν, ὅτι οὐδέπω τὸ Πνεῦμα τοῦ Πατρὸς ἦν σὺν αὐτοῖς, διὰ ἀκατάρτιστον αὐτῶν καὶ ἀσθενὲς τῆς πολιτείας. Ὡς οὖν ὁ Ἀπόστολος δυνατὸς ἦν διδόναι τὸ βρῶμα (οἷς γὰρ ἂν ἐπετίθουν χεῖρας, ἐλάμβανον Πνεῦμα ἅγιον, ὅ ἐστι βρῶμα ζωῆς), ἐκεῖνοι δὲ ἠδυνάτουν λαβεῖν αὐτὸ, διὰ τὸ ἀσθενῆ ἔτι

2. And on this account Paul saith to the Corinthians: "I have fed you with milk, not with meat; for ye were not yet able to bear it;" that is, ye have indeed been instructed in the coming of the Lord according to man, yet the Spirit of the Father doth not yet rest upon you, because of your weakness. "For whereas there is among you envying, and strife," he saith, "and divisions, are ye not carnal, and walk according to man?" That is, that the Spirit of the Father was not yet with them, because of the imperfect and weak state of their conduct. Even as the Apostle, therefore, was able to give the meat (for on whomsoever they laid their hands, they received the Holy Spirit, which is the meat of life), yet they were unable to receive it, because they still had weak

Editors' notes and page, col. 1106

Footnotes

(34) ‹anchor: nondum enim› · call in col 1106

Nondum enim. Voss. juxta Graecum Damasceni, non enim.

Nondum enim ("for not yet"). The Voss manuscript, following Damascene's Greek, non enim ("for not").

(printed under page 561)

(35) ‹anchor: Domini, qui› · call in col 1106

Qui. Sic pro quem (quod manifestum est librariorum erratum, littera i male accepta pro e cum abbreviationis nota) auctoritate Graeci textus emendavi. Supplendum vero verbum est.

Qui ("which"). So I have corrected, on the authority of the Greek text, in place of quem (which is plainly a copyists' error, the letter i being misread as e with an abbreviation mark). The verb est ("is") is to be supplied.

(printed under page 561)

(36) ‹anchor: erat in ipsis› · call in col 1106

In ipsis. Al., cum ipsis.

In ipsis ("in them"). Others, cum ipsis ("with them").

Chapter marks and scripture references printed above the notes (calls in the text as superscript numerals): ⁷ ‹call in col 1105› Cap. LXXIII.

Chapter 73 [of the older division].

⁸ ‹call in col 1105› Cap. LXXIV.

Chapter 74 [of the older division].

⁹ ‹call in col 1105› Cap. LXXV.

Chapter 75 [of the older division].

¹⁰ ‹anchor: escam percipere› · call in col 1106 I Cor. III, 2.

1 Corinthians 3:2.

¹¹ ‹anchor: secundum hominem ambulatis› · call in col 1106 Ibid. 3.

Ibid. 3.

¹² ‹anchor: Spiritum sanctum› · call in col 1106 Act. VIII, 17.

Acts 8:17.

(printed under page 561)

Page

running head: RA HAERESES LIB. IV. 1106
marginal letters: A βαστάζειν ἠδυνάμεθα.; B τασχεῖν δυνηθῶμεν.; C ἐπαναπαύεται ἐφ' ὑμᾶς,; D βανον Πνεῦμα ἅγιον,
old-edition numerals: (none)
other: facing Latin version (videre poteramus ... Spiritum sanctum, qui) left out

PG 7:1107

καὶ ἀγύμναστα ἔχειν τὰ τῆς ψυχῆς αἰσθητήρια τῆς πρὸς Θεὸν γυμνασίας· οὕτω καὶ τὴν ἀρχὴν ὁ μὲν Θεὸς δυνατὸς ἦν διδόναι τὸ τέλειον τῷ ἀνθρώπῳ, ἐκεῖνος δὲ ἄρτι γεγονὼς, ἀδύνατος ἦν λαβεῖν αὐτὸ, ἢ καὶ λαβὼν χωρῆσαι, ἢ καὶ χωρήσας κατασχεῖν. Καὶ διὰ τοῦτο συνενηπίαζεν Υἱὸς τοῦ Θεοῦ, τέλειος ὢν, τῷ ἀνθρώπῳ, οὐ δι' ἑαυτὸν, ἀλλὰ διὰ τὸ τοῦ ἀνθρώπου νήπιον οὕτω χωρούμενος, ὡς ἄνθρωπος αὐτὸν χωρεῖν ἠδύνατο. Οὐ περὶ τὸν Θεὸν μὲν τὸ ἀδύνατον καὶ ἐνδεὲς, ἀλλὰ περὶ τὸν νεωστὶ γεγονότα ἄνθρωπον, ὅτι μὴ ἀγέννητος ἦν.

and unexercised the senses of the soul in the training which is towards God; so also in the beginning God indeed was able to give perfection to man, but he, having newly come into being, was unable to receive it, or even if he received it, to contain it, or even if he contained it, to retain it. And on this account the Son of God, though He was perfect, became an infant together with man, not for His own sake, but because of the infancy of man, being thus contained in such wise as man was able to contain Him. Inability and deficiency, therefore, were not with respect to God, but with respect to man who had newly come into being, because he was not unbegotten.

3. Περὶ τὸν Θεὸν δύναμις ὁμοῦ, καὶ σοφία, καὶ ἀγαθότης, δείκνυται· δύναμις μὲν καὶ ἀγαθότης ἐν τῷ τὰ μηδέπω ὄντα ἑκουσίως κτίζειν τε καὶ ποιεῖν· σοφία δὲ, ἐν τῷ εὔρυθμα, καὶ ἐμμελῆ, καὶ ἐγκατάσκευαστα, γεγονότα πεποιηκέναι. Ἅτινα διὰ τὴν ὑπερβάλλουσαν αὐτοῦ ἀγαθότητα αὔξησιν προσλαβόντα, καὶ ἐπὶ πλεῖον ἐπιμένοντα, ἀγεννήτου δόξαν ἀποίσεται, τοῦ Θεοῦ ἀφθόνως χαριζομένου τὸ καλόν. Κατὰ μὲν τὸ γεγεννῆσθαι αὐτὰ, οὐκ ἀγέννητα· κατὰ δὲ τὸ παραμένειν αὐτὰ μακροῖς αἰῶσι, δύναμιν ἀγεννήτου προσλήψεται, τοῦ Θεοῦ προῖκα δωρουμένου αὐτοῖς

3. With respect to God, power, and wisdom, and goodness are shown together: power and goodness indeed in His willingly creating and making the things which as yet were not; and wisdom in His having made the things which came into being rhythmic, and harmonious, and skilfully elaborated. Which things, receiving growth through His surpassing goodness, and continuing for a longer duration, shall win the glory of the Unbegotten, God ungrudgingly bestowing that which is good. Inasmuch indeed as they have been brought into being, they are not unbegotten; but inasmuch as they endure through long ages, they shall take to themselves the power of the Unbegotten, God freely granting unto them

Editors' notes and page, col. 1107

Footnotes

(37) ‹anchor: not on the foot image; lemma Sensum› · call in col 1107

Sensum. Animae addit textus Graecus.

Sensum ("sense"). The Greek text adds "of the soul."

(printed under page 562)

(38) ‹anchor: not on the foot image; lemma Coinfantiatum est homini› · call in col 1107

Coinfantiatum est homini. Id est, infans cum homine factum est.

Coinfantiatum est homini ("became an infant together with man"). That is, it became an infant along with man.

(printed under page 562)

(39) ‹anchor: not on the foot image; lemma Capax› · call in col 1107

Capax. Pro comprehensibilis.

Capax ("able to be contained"). For comprehensibilis ("comprehensible").

(printed under page 562)

(40) ‹anchor: non infectus erat› · call in col 1107

Non infectus erat. Sic vetus Feuard. cod., Clarom., Voss. et Grab. Reliqui perperam, non perfectus erat. Sensus vero est, hominem solum indigum et impotentem esse, utpote qui cum a se non sit, fieri et produci ab alio debuerit, nec proinde infectus sit.

Non infectus erat ("he was not unmade"). So Feuardent's old codex, the Clermont and Voss manuscripts, and Grabe. The rest wrongly, non perfectus erat ("he was not perfect"). The sense is that man alone is needy and powerless, inasmuch as, not being from himself, he had to be made and brought forth by another, and therefore is not unmade.

(printed under page 562)

(41) ‹anchor: Περὶ τὸν Θεόν› · call in col 1107

Περὶ τὸν Θεόν. Haec iterum ex duobus Parallelorum Damasceni locis descripta dedit Halloixius in Vita Irenaei, pag. 498 et 502.

Περὶ τὸν Θεόν ("with regard to God"). Halloix again gave this, copied from two places in Damascene's Parallels, in his Life of Irenaeus, pp. 498 and 502.

(printed under page 562)

(42) ‹anchor: apta et consonantia› · call in col 1107

Et consonantia. Et concinna addit textus Graecus.

Et consonantia ("and harmonious"). The Greek text adds "and well-ordered."

(printed under page 562)

(43) ‹anchor: Deo sine invidia donante› · call in col 1107

Donante. Ita recte solus Clarom. Alii mss., donantes; editt., donanti.

Donante ("giving"). So, rightly, the Clermont manuscript alone. Other manuscripts, donantes; the editions, donanti.

(printed under page 562)

Page

running head: 1107 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A καὶ ἀγύμναστα ἔχειν; B (38) Verbum Dei, cum; C τὰ μηδέπω ὄντα; D αἰῶσι, δύναμιν ἀγεννήτου
old-edition numerals: (none)
other: facing Latin version (est esca vitae ... virtutem infecti) left out

PG 7:1108

τὴν εἰσαεὶ παραμονήν. Καὶ οὕτω πρωτεύει μὲν ἐν πᾶσιν ὁ Θεὸς, ὁ καὶ μόνος ἀγέννητος, καὶ πρῶτος πάντων, καὶ τοῦ εἶναι τοῖς πᾶσι παραίτιος· τὰ δὲ λοιπὰ πάντα ἐν ὑποταγῇ μένει τοῦ Θεοῦ. Ὑποταγὴ δὲ Θεοῦ, ἀφθαρσία· καὶ παραμονὴ ἀφθαρσίας, δόξα ἀγέννητος. Διὰ ταύτης... τῆς τάξεως, καὶ τῶν τοιούτων ῥυθμῶν, καὶ τῆς τοιαύτης ἀγωγῆς, ὁ γεννητὸς καὶ πεπλασμένος ἄνθρωπος κατ' εἰκόνα καὶ ὁμοίωσιν τοῦ ἀγεννήτου γίνεται Θεοῦ· τοῦ μὲν Πατρὸς εὐδοκοῦντος καὶ κελεύοντος, τοῦ δὲ Υἱοῦ πράσσοντος καὶ δημιουργοῦντος, τοῦ δὲ Πνεύματος τρέφοντος καὶ αὔξοντος, τοῦ δὲ ἀνθρώπου ἠρέμα προκόπτοντος, καὶ πρὸς τέλειον ἀνερχομένου· τουτέστι πλησίον τοῦ ἀγεννήτου γινομένου. Τέλειος γὰρ ὁ ἀγέννητος· οὗτος δέ ἐστι Θεός. Ἔδει δὲ τὸν ἄνθρωπον πρῶτον γενέσθαι, καὶ γενόμενον αὐξῆσαι, καὶ αὐξήσαντα ἀνδρωθῆναι, καὶ ἀνδρωθέντα πληθυνθῆναι, καὶ πληθυνθέντα ἐνισχῦσαι, καὶ ἐνισχύσαντα δοξασθῆναι, καὶ δοξασθέντα ἰδεῖν τὸν ἑαυτοῦ Δεσπότην. Θεὸς γὰρ ὁ μέλλων ὁρᾶσθαι· ὅρασις δὲ Θεοῦ περιποιητικὴ ἀφθαρσίας· ἀφθαρσία δὲ ἐγγὺς εἶναι παιεῖ Θεοῦ.

eternal continuance. And thus God indeed holds the primacy in all things, Who alone is unbegotten, and the first of all, and the cause of existence to all; while all things else abide in subjection to God. Now subjection to God is incorruption; and continuance in incorruption is the glory of the Unbegotten. Through this... order, and such rhythms, and such a discipline, man, who was begotten and fashioned, comes to be after the image and likeness of the unbegotten God: the Father indeed being well pleased and commanding, the Son doing and framing, the Spirit nourishing and increasing, and man gently advancing and ascending towards perfection, that is, coming near to the Unbegotten. For the Unbegotten is perfect; and this is God. Now it was necessary that man should first come into being, and having come into being should grow, and having grown should reach manhood, and having reached manhood should be multiplied, and having been multiplied should grow strong, and having grown strong should be glorified, and having been glorified should behold his own Master. For it is God Who is to be seen; and the vision of God is productive of incorruption; and incorruption maketh one to be near unto God.

4. Irrationabiles igitur omni modo, qui non exspectant tempus augmenti, et suae naturae infirmitatem ascribunt Deo. Neque Deum, neque semetipsos

4. Altogether irrational, therefore, are those who do not await the time of growth, and ascribe the weakness of their own nature unto God. Knowing neither God nor themselves,

Editors' notes and page, col. 1108

Footnotes

(44) ‹anchor: not on the foot image; lemma Incorruptelae perseverantia est: incorruptela autem› · call in col 1108

Incorruptelae perseverantia est: incorruptela autem. Graeca sonant: incorruptela est: perseverantia autem incorruptelae.

"Perseverance belongs to incorruption; but incorruption ..." The Greek says: "it is incorruption; but perseverance belongs to incorruption."

(printed under page 562)

(45) ‹anchor: not on the foot image; lemma Gloria infecti› · call in col 1108

Gloria infecti. Hinc in Graeco lege: δόξα ἀγεννήτου.

Gloria infecti ("the glory of the unmade"). Hence in the Greek read: δόξα ἀγεννήτου.

(printed under page 562)

(46) ‹anchor: not on the foot image; lemma Tali ductu› · call in col 1108

Tali ductu. Ita juxta Graecum Feuard. in marg., Clarom., Voss. et Grab. In reliquis unica vox talis exstat.

Tali ductu ("by such a course"). So, following the Greek, Feuardent in his margin, the Clermont and Voss manuscripts, and Grabe. In the rest only the single word talis stands.

(printed under page 562)

(47) ‹anchor: bene sentiente et jubente› · call in col 1108

Et jubente. Desunt in Eras. et Gall.

Et jubente ("and commanding"). These words are missing in Erasmus and Gallasius.

Scripture reference printed above the notes (call in the text as a superscript numeral): ¹³ ‹anchor: proximum facit esse Deo› · call in col 1108 Sap. VI, 19, 20.

Wisdom 6:19–20.

(printed under page 562)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1108
marginal letters: A τὴν εἰσαεὶ παραμονήν.; B μένος ἄνθρωπος κατ' εἰ-; C δὲ τὸν ἄνθρωπον πρῶτον; D « incorruptela vero
old-edition numerals: 285 after et solus (in facing Latin)
other: in section 3 facing Latin version (assument, Deo gratuito ... proximum facit esse Deo. ») left out; section 4 Latin only, no Greek printed; semetipsos split at column end
other: the word semetipsos was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1109

PG 7:1109

scientes, insatiabiles et ingrati, nolentes primo esse hoc quod et facti sunt, homines passionum capaces; sed supergredientes legem humani generis, et antequam fiant homines, jam volunt similes esse factori Deo, et nullam esse differentiam infecti Dei, et nunc facti hominis, qui plus irrationales sunt quam muta animalia. Haec enim non imputant Deo, quoniam non homines facit ea; sed unumquodque eo quod factum est, quoniam factum est, gratias agit. Nos enim imputamus ei, quoniam non ab initio dii facti sumus, sed primo quidem homines, tunc demum dii: quamvis Deus secundum simplicitatem bonitatis suae hoc fecerit, ne quis eum putet invidiosum, aut impraestantem. Ego, inquit, dixi: dii estis, et filii Excelsi omnes. » Nobis autem potestatem divinitatis bajulare non sustinentibus: « Vos autem, inquit, sicut homines moriemini; » utraque referens, et illud quod est benignum suae donationis, et infirmitatem nostram, et quod essemus nostrae potestatis. Secundum enim benignitatem suam bene dedit bonum, et similes sibi suae potestatis homines fecit: secundum autem providentiam scivit hominum infirmitatem, et quae ventura essent ex ea; secundum autem dilectionem et virtutem vincet factae naturae substantiam. Oportuerat autem primo naturam apparere, post deinde vinci et absorbi mortale ab immortalitate, et corruptibile ab incorruptibilitate, et fieri hominem secundum imaginem et similitudinem Dei, agnitione accepta boni et mali.

insatiable and ungrateful, they are unwilling at first to be that which they have also been made, men subject to passions; but overstepping the law of the human race, even before they become men, they already wish to be like unto God the Maker, and that there should be no difference between the uncreated God and man who has now been made—men who are more irrational than the dumb animals. For these do not blame God because He did not make them men; rather, each one, in that it has been made, gives thanks because it has been made. Whereas we blame Him because we were not made gods from the beginning, but at first indeed men, and then at length gods: although God did this according to the simplicity of His goodness, lest anyone should think Him envious or grudging. "I have said," He saith, "ye are gods, and all of you sons of the Most High." But since we are unable to bear the power of divinity: "But ye," He saith, "like men shall die;" declaring both things, both the kindness of His gift, and our weakness, and that we were in our own power. For according to His kindness He generously gave the good, and made men like unto Himself, in their own power; while according to His providence He knew the weakness of men, and the things that would come from it; yet according to His love and power He will overcome the substance of the created nature. For it was necessary that nature should first appear, and afterwards that what is mortal should be overcome and swallowed up by immortality, and what is corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.

CAPUT XXXIX.

Chapter XXXIX.

Bonum a malo discernendi facultatem homini inditam esse, ut sua voluntate et electione, nulla vi coactus, Dei mandata peragat, quo ab eo perficiatur, malaque rebellibus parata a se avertat.

That the faculty of discerning good from evil has been implanted in man, that by his own will and choice, constrained by no force, he may perform the commandments of God, whereby he may be perfected by Him, and turn away from himself the evils prepared for the rebellious.

1. Agnitionem autem accepit homo boni et mali. Bonum est autem obedire Deo, et credere ei, et custodire ejus praeceptum; et hoc est vita hominis: quemadmodum non obedire Deo, malum; et hoc est mors ejus. Magnanimitatem igitur praestante Deo, cognovit homo et bonum obedientiae, et malum inobedientiae: uti oculus mentis utrorumque accipiens experimentum, electionem meliorum cum judicio faciat, et nunquam segnis, neque negligens praecepti fiat Dei; et id quod aufert ab eo vitam, id est, non obedire Deo, experimento discens quoniam malum est, neque tentet quidem illud unquam; quod autem conservatorium vitae

1. Now man has received the knowledge of good and evil. And it is good to obey God, and to believe Him, and to keep His commandment; and this is the life of man: even as not to obey God is evil; and this is his death. Since God, therefore, showed longsuffering, man came to know both the good of obedience and the evil of disobedience: that the eye of the mind, receiving experience of both, may with judgement make choice of the better things, and may never become slothful or neglectful of the commandment of God; and learning by experience that what takes away life from him, that is, not to obey God, is evil, may never even attempt it; while knowing that what preserves his life,

Editors' notes and page, col. 1109

Footnotes

(48) ‹anchor: not on the foot image; lemma Facit› · call in col 1109

Facit. Al., fecit.

Facit ("makes"). Others, fecit ("made").

(printed under page 563)

(49) ‹anchor: not on the foot image; lemma Quoniam factum est› · call in col 1109

Quoniam factum est. In Eras., Gall. et Feuard. deest factum.

Quoniam factum est ("because it was made"). In Erasmus, Gallasius and Feuardent factum is missing.

(printed under page 563)

(50) ‹anchor: virtutem vincet› · call in col 1109

Vincet. Ita Feuard. in marg., Clarom., Voss. et Grab. Caeteri perperam, vinci. Conjicit vero Latinus Latinius legendum vicit; sed frustra, ut liquet ex periodo sequenti.

Vincet ("will overcome"). So Feuardent in his margin, the Clermont and Voss manuscripts, and Grabe. The rest wrongly, vinci ("to be overcome"). Latino Latini conjectures that one should read vicit ("overcame"); but in vain, as is clear from the following sentence.

(printed under page 563)

(51) ‹anchor: vinci et absorbi› · call in col 1109

Absorbi. Pro absorberi.

Absorbi ("to be swallowed up"). For absorberi.

(printed under page 563)

(52) ‹anchor: uti oculus› · call in col 1109

Oculus. Sic Feuard. in marg., Clarom. et Voss. In Arundel. et Merc. 2 vitiose, oculum. In editt. oculo.

Oculus ("the eye"). So Feuardent in his margin, the Clermont and Voss manuscripts. In the Arundel manuscript and Mercier's second, wrongly, oculum. In the editions, oculo.

(printed under page 563)

(53) ‹anchor: not on the foot image; lemma Cum omni› · call in col 1109

Cum omni. Particulam ut his vocibus praefixam delevi auctoritate Clarom. et Voss.

Cum omni ("with all"). The particle ut prefixed to these words I have deleted on the authority of the Clermont and Voss manuscripts.

(printed under page 563)

(54) ‹anchor: not on the foot image; lemma Suspicione› · call in col 1109

Suspicione. Feuard. in marg. et Voss., suspectione.

Suspicione ("by suspicion"). Feuardent in his margin and the Voss manuscript, suspectione.

(printed under page 563)

(55) ‹anchor: not on the foot image; lemma Deo› · call in col 1109

Deo. Deest in Voss.

Deo ("to God"). It is missing in the Voss manuscript.

(printed under page 563)

Page

running head: 1109 CONTRA HAERESES L
marginal letters: A ipsos scientes, insatiabiles; B dii estis, et filii; C litudinem Dei, agnitione; D que negligens praecepti
old-edition numerals: (none)
other: Latin only, no Greek printed; semetipsos split from previous column; editors' matter: CAPUT XXXIX. Bonum a malo discernendi

PG 7:1110

ejus est obedire Deo, sciens quoniam bonum est cum omni intentione diligenter custodiat. Propter hoc etiam duplices habuit sensus, utrorumque agnitionem habentes, ut electionem meliorum cum disciplina faciat. Disciplinam autem boni quemadmodum habere potuisset, ignorans quod est contrarium? Firmior est enim et indubitata subjacentium apprehensio, quam ea quae est ex suspicione conjectura. Quemadmodum enim lingua per gustum accipit experimentum dulcis et amari, et oculus per visionem discernit quod est nigrum ab albo, et auris per auditum differentias sonorum scit; sic et mens per utrorumque experimentum disciplinam boni accipiens, firmior ad conservationem ejus efficitur, obediens Deo: inobedientiam quidem primum respuens per poenitentiam, quoniam amarum et malum est; deinde ex comprehensione discens, quale sit quod contrarium est bono et dulcedini, ne tentet quidem unquam inobedientiam gustare Dei. Si autem utrorumque eorum cognitionem, et duplices sensus cognitionis quis defugiat, latenter semetipsum occidit hominem.

namely, to obey God, is good, he may diligently keep it with all earnestness. Wherefore he also had a twofold faculty of perception, possessing the knowledge of both, that with discipline he might make choice of the better things. But how could he have had the discipline of the good, being ignorant of that which is contrary to it? For the apprehension of things present is surer and more undoubted than the conjecture which arises from suspicion. For even as the tongue through taste receives experience of sweet and bitter, and the eye through vision discerns what is black from white, and the ear through hearing knows the differences of sounds; so also the mind, receiving through experience of both the discipline of the good, becomes firmer for its preservation by obeying God: first indeed casting away disobedience through repentance, because it is bitter and evil; and then learning from comprehension what kind of thing that is which is contrary to goodness and sweetness, so that it may never even attempt to taste of disobedience to God. But if anyone shuns the knowledge of both of these, and the twofold perception of knowledge, he secretly slays himself as a man.

2. Quemadmodum igitur erit Deus, qui nondum factus est homo? quomodo autem perfectus, nuper effectus? quomodo autem immortalis, qui in natura mortali non obedivit factori? Oportet enim te primo quidem ordinem hominis custodire, tunc deinde participari gloriae Dei. Non enim tu Deum facis, sed Deus te facit. Si ergo opera Dei es, manum artificis tui exspecta, opportune omnia facientem; opportune autem, quantum ad te attinet, qui efficeris. Praesta autem ei cor tuum molle et tractabile, et custodi figuram, qua te figuravit artifex, habens in temetipso humorem, ne induratus amittas vestigia digitorum ejus. Custodiens autem compaginationem, ascendes ad perfectum: ab artificio enim Dei absconditur, quod est in te, lutum. Fabricavit substantiam in te manus ejus: liniet te ab intus et a foris auro puro et argento, et in tantum ornabit te, ut et ipse Rex concupiscat speciem tuam. Si vero statim obduratus respuas artem ejus, et ingratus exsistas in eum, quoniam homo factus es; ingratus Deo factus, simul et artem ejus, et vitam amisisti. Facere enim proprium est benignitatis Dei: fieri autem proprium est hominis naturae. Si igitur tradideris ei quod est tuum, id est fidem in eum et subjectionem, recipies ejus artem, et eris perfectum opus Dei.

2. How then shall he be a god, who has not yet been made a man? or how shall he be perfect, who has been newly produced? or how shall he be immortal, who in his mortal nature did not obey his Maker? For you must first indeed keep the rank of a man, and then afterwards partake of the glory of God. For you do not make God, but God maketh you. If therefore you are the workmanship of God, await the hand of your Maker, Who maketh all things in due season; in due season, however, as regards you, who are being made. Offer unto Him, therefore, your heart soft and pliable, and keep the form wherewith the Artificer hath fashioned you, having moisture in yourself, lest becoming hardened you lose the footprints of His fingers. And by keeping this framework you shall ascend to perfection: for the clay that is in you is hidden by the workmanship of God. His hand hath fashioned the substance within you: He will overlay you within and without with pure gold and silver, and will adorn you to such a degree that the King Himself shall desire your beauty. But if, becoming immediately hardened, you reject His art, and show yourself ungrateful towards Him because you have been made a man, by becoming ungrateful to God you have lost at once both His art and your life. For to make is proper to the goodness of God; while to be made is proper to the nature of man. If therefore you shall deliver unto Him that which is yours, that is, faith in Him and subjection, you shall receive His art, and shall be a perfect work of God.

3. Si autem non credideris ei, et fugeris manus

3. Whereas if you shall not believe Him, and shall flee from His hands,

Editors' notes and page, col. 1110

Footnotes

(56) ‹anchor: deinde participari› · call in col 1110

Participari. Editt., participare.

Participari ("to share", deponent form). The editions, participare.

(printed under page 563)

(57) ‹anchor: Dei absconditur› · call in col 1110

Absconditur. Sic omnes mss.; at editt., abscondetur.

Absconditur ("is hidden"). So all the manuscripts; but the editions, abscondetur ("will be hidden").

(printed under page 563)

(58) ‹anchor: lutum. Fabricavit› · call in col 1110

Fabricavit. Ita Clarom., Merc. 2, ac Grab. melius quam alii, fabricabit.

Fabricavit ("fashioned"). So the Clermont manuscript, Mercier's second and Grabe, better than the others, fabricabit ("will fashion").

(printed under page 563)

(59) ‹anchor: ingratus Deo factus› · call in col 1110

Ingratus Deo factus. Haec non agnoscit Clarom.

Ingratus Deo factus ("having become ungrateful to God"). The Clermont manuscript does not recognise these words.

Scripture references and chapter mark printed above the notes (calls in the text as superscript numerals): ¹⁴ ‹call in col 1109› Psal. LXXXI, 6.

Psalm 81 (82):6.

¹⁵ ‹call in col 1109› Ibid. 7.

Ibid. 7.

¹⁶ ‹anchor: CAPUT XXXIX› · call in col 1109 Cap. LXXVI.

Chapter 76 [of the older division].

(printed under page 563)

Page

running head: A HAERESES LIB. IV. 1110
marginal letters: A ejus est obedire Deo; B dientiam quidem primum; C nia facientem; opportune; D tur tradideris ei quod
old-edition numerals: 286 after efficitur, obediens
other: Latin only, no Greek printed

PG 7:1111

ejus, erit causa imperfectionis in te, qui non obedisti, sed non in illo, qui vocavit. Ille enim misit, qui vocarent ad nuptias; qui autem non obedierunt ei, semetipsos privaverunt a regia coena. Non igitur ars deficit Dei; potens est enim de lapidibus suscitare filios Abrahae; sed ille qui non consequitur eam, sibimet suae imperfectionis est causa.

the cause of imperfection will be in you, who did not obey, and not in Him Who called. For He sent those who should call men to the marriage; but those who did not obey Him deprived themselves of the royal supper. The art of God, therefore, doth not fail; for He is able of these stones to raise up children unto Abraham; but he who doth not attain unto it is the cause of his own imperfection to himself.

Οὔτε τὸ φῶς ἐξασθενεῖ διὰ τοὺς ἑαυτοῖς τυφλώττοντας· ἀλλ' ἐκείνου μένοντος ὁποῖον καὶ ἐστὶν, οἱ τυφλωθέντες παρὰ τὴν αἰτίαν τὴν ἑαυτῶν ἐν ἀορασίᾳ καθίστανται, μήτε τοῦ φωτὸς μετ' ἀνάγκης δουλαγωγοῦντός τινα, μήτε τοῦ Θεοῦ βιαζομένου, εἰ μὴ θέλοι τις κατασχεῖν αὐτοῦ τὴν τέχνην. Τὰ οὖν ἀποστάντα τοῦ πατρικοῦ φωτὸς, καὶ παραβάντα τὸν θεσμὸν τῆς ἐλευθερίας, παρὰ τὴν αὐτῶν ἀπέστησαν αἰτίαν, ἐλεύθερα καὶ αὐτεξούσια τὴν γνώμην γεγονότα.

Neither doth the light grow weak because of those who blind themselves; but while it abideth such as it even is, those who have been blinded are placed in darkness through their own fault, neither the light enslaving anyone by necessity, nor God compelling anyone by force, if a man be unwilling to retain His art. Those, therefore, who have departed from the paternal light, and have transgressed the law of liberty, have departed through their own fault, having been made free and in their own power as to their mind.

4. Deus autem omnia praesciens, utrisque aptas praeparavit habitationes: eis quidem qui inquirunt lumen incorruptibilitatis, et ad id recurrunt, benigne donans hoc quod concupiscunt lumen; aliis vero id contemnentibus, et avertentibus se ab eo, et id fugientibus, et quasi semetipsos excaecantibus, congruentes lumini adversantibus praeparavit tenebras: et his qui fugiunt ei esse subjecti, convenientem subdidit poenam. Subjectio autem Dei requietio est aeterna, ut hi qui fugiunt lumen, dignum fugae suae habeant locum, et qui fugiunt aeternam requiem, congruentem fugae suae habeant habitationem. Cum autem apud Deum omnia sint bona, qui ex sua sententia fugiunt Deum, semetipsos ab omnibus fraudant bonis; fraudati autem omnibus erga Deum bonis, consequenter in Dei justum judicium incident. Qui enim fugiunt requiem, juste in poena conversabuntur; et qui fugerunt lumen, juste inhabitabunt tenebras. Quemadmodum autem in hoc temporali lumine, qui fugiunt illud, ipsos se tenebris mancipant; ita

4. And God, foreknowing all things, hath prepared fitting habitations for both: kindly bestowing upon those indeed who seek the light of incorruption, and have recourse unto it, this light which they desire; while for the others who despise it, and turn themselves away from it, and flee from it, and as it were blind themselves, He hath prepared darkness fitting for those who oppose the light; and for those who flee from being subject unto Him, He hath provided a fitting punishment. Now subjection to God is eternal rest, so that those who flee from the light may have a place worthy of their flight, and those who flee from eternal rest may have a habitation suited to their flight. For since with God are all good things, those who of their own choice flee from God defraud themselves of all good things; and being defrauded of all the good things that relate to God, they shall consequently fall into the righteous judgement of God. For those who flee from rest shall justly dwell in punishment; and those who have fled from the light shall justly inhabit darkness. For even as in this temporal light, those who flee from it deliver themselves up to darkness; so

Editors' notes and page, col. 1111

Footnotes

(60) ‹anchor: not on the foot image; note on the Greek fragment› · call in col 1111

Graecum hoc fragmentum, ut et sequens initio capitis 40, nunc primum prodit, ex Eclogis mss. Joannis presbyteri et monachi, cod. 313, bibliothecae olim Seguerianae, nunc illustrissimi D. D. Henrici Caroli de Coislin, qui ejus aditum hactenus interclusum, pro suo in litteras studio ac benignitate, eruditis modo patefecit.

This Greek fragment, like the following one at the beginning of chapter 40, now appears for the first time, from the manuscript Eclogae of John, priest and monk, codex 313 of the library formerly Séguier's, now that of the most illustrious lord Henri-Charles de Coislin, who, out of his zeal for letters and his kindness, has lately opened to the learned an access hitherto closed.

(printed under page 564)

(61) ‹anchor: not on the foot image; lemma Nolit› · call in col 1111

Nolit. Odit, in Feuard. marg. et Voss.

Nolit ("does not wish"). Odit ("hates"), in Feuardent's margin and the Voss manuscript.

(printed under page 564)

(62) ‹anchor: not on the foot image; lemma Πατρικοῦ› · call in col 1111

Πατρικοῦ. Ad marg. dicti cod. scriptum ἰατρικοῦ.

Πατρικοῦ ("of the Father"). In the margin of the said codex is written ἰατρικοῦ ("of the physician").

(printed under page 564)

(63) ‹anchor: subdidit poenam› · call in col 1111

Convenientem subdidit poenam. In veteri Feuard. cod., Clarom. et Voss., convenienti subdidit poenae. Sed repugnat huic lectioni praecedens vox his; quae sequentem accusativum requirit.

Convenientem subdidit poenam ("he imposed a fitting punishment"). In Feuardent's old codex and the Clermont and Voss manuscripts, convenienti subdidit poenae ("he subjected them to a fitting punishment"). But the preceding word his ("on those") is against this reading; it requires the accusative that follows.

(printed under page 564)

Page

running head: 1111 S. IRENAEI EPISCOPI LUGDUNE
marginal letters: A ejus, erit causa; B δουλαγωγοῦντός τινα, μή-; C aliis vero id; D qui fugerunt lumen,
old-edition numerals: (none)
other: top and section 4 Latin only, no Greek printed; in middle section facing Latin version (Nec enim lumen deficit ... suae potestatis facti.) left out

PG 7:1112

ut ipsi sibi causa fiant, quod destituuntur a lumine, et inhabitant tenebras, et non lumen causa est eis hujusmodi conversationis, quemadmodum praediximus: sic aeternum Dei qui fugiunt lumen, quod continet in se omnia bona, ipsi sibi causa sunt, ut aeternas inhabitent tenebras, destituti omnibus bonis, sibimetipsis causa hujusmodi habitationis facti.

that they themselves become the cause to themselves that they are destitute of light and inhabit darkness, and the light is not the cause to them of such a condition, even as we have said before: so those who flee from the eternal light of God, which containeth in itself all good things, are themselves the cause to themselves that they inhabit eternal darkness, being destitute of all good things, having become to themselves the cause of such a habitation.

CAPUT XL.

Chapter XL.

Unum et eumdem Deum Patrem poenas infligere reprobis, ac electis praemia tribuere.

That one and the selfsame God the Father inflicts punishments upon the reprobate, and bestows rewards upon the elect.

1. Εἷς καὶ αὐτὸς ὁ Πατὴρ, ὁ τοῖς μὲν γλιχομένοις αὐτοῦ τῆς κοινωνίας, καὶ προσμένουσιν αὐτοῦ τῇ ὑποταγῇ, τὰ παρ' αὐτῷ ἡτοιμακὼς ἀγαθά· τῷ δὲ ἀρχηγῷ τῆς ἀποστασίας διαβόλῳ, καὶ τοῖς συναποστᾶσιν αὐτῷ, τὸ αἰώνιον πῦρ ἡτοιμακὼς, εἰς ὃ πεμφθήσεσθαι ἔφη ὁ Κύριος τοὺς εἰς τὰ ἀριστερὰ διακριθέντας. Καὶ τοῦτό ἐστι τὸ εἰρημένον ὑπὸ τοῦ προφήτου· « Ἐγὼ Θεὸς καὶ ζηλωτὴς, ποιῶν εἰρήνην καὶ κτίζων κακά· » ἐπὶ μὲν τοὺς μετανοοῦντας καὶ ἐπιστρέφοντας πρὸς αὐτὸν ποιῶν εἰρήνην καὶ φιλίαν, καὶ ἕνωσιν συντιθέμενος· ἐπὶ δὲ τοὺς μὴ μετανοοῦντας, καὶ φεύγοντας αὐτοῦ τὸ φῶς, πῦρ αἰώνιον, καὶ ἐξώτερον σκότος ἡτοιμακώς· ἅτινά ἐστι κακὰ τοῖς ἐμπεσοῦσιν εἰς αὐτά.

1. One and the same is the Father, Who hath prepared the good things that are with Him for those indeed who long for His fellowship and abide in subjection to Him; while for the devil, the chief of the apostasy, and for those who revolted together with him, He hath prepared the eternal fire, into which the Lord said that those who are separated to the left hand shall be sent. And this is that which was spoken by the prophet: "I am a jealous God, making peace and creating evils;" for those indeed who repent and turn unto Him, making peace and friendship, and establishing union; while for those who do not repent, and flee from His light, He hath prepared eternal fire and outer darkness, which things are evils to those who fall into them.

2. Si autem alius quidem esset qui requiem donat Pater, et alius qui ignem praeparavit Deus; fuissent aeque differentes eis filii; alius quidem in Patris regnum mittens, alius vero in aeternum ignem. Sed quoniam unus et idem Dominus separari demonstravit in judicio omne genus humanum,

2. Now if there were one Father indeed Who bestoweth rest, and another God Who hath prepared the fire; their sons also would have been equally different from one another, one indeed sending men into the kingdom of the Father, and the other into the eternal fire. But since one and the same Lord hath shown that the whole human race is separated in the judgement,

Editors' notes and page, col. 1112

Footnotes

(64) ‹anchor: Ego Deus zelans› · call in col 1112

Zelans. Haec vox in nostris Isaiae codd. non exstat.

Zelans ("jealous"). This word does not occur in our codices of Isaiah.

(printed under page 564)

(65) ‹anchor: et convertuntur› · call in col 1112

Habent et convertuntur. Sic Clarom. et Voss. In Arundel. et Merc. 2, agent et convertuntur. In editt., agentes convertuntur.

Habent et convertuntur ("have [repentance] and turn"). So the Clermont and Voss manuscripts. In the Arundel manuscript and Mercier's second, agent et convertuntur. In the editions, agentes convertuntur ("doing [penance] they turn").

(printed under page 564)

(66) ‹anchor: qui incidunt in ea› · call in col 1112

Incidunt in ea. In editt. additum legitur: sed bona ex justitia Dei. Sed cum id additamentum esse videatur a quopiam explicationis gratia factum, delevi auctoritate codd. Clarom., Voss., Arund. et textus Graeci, in quibus nihil simile occurrit.

Incidunt in ea ("who fall into them"). In the editions one reads added: "but good by the justice of God." But since that addition seems to have been made by someone for the sake of explanation, I have deleted it on the authority of the Clermont, Voss and Arundel codices and of the Greek text, in which nothing like it occurs.

(printed under page 564)

(67) ‹anchor: differentes eis› · call in col 1112

Eis. Eras. et Gall., et. Utrumque vero Feuard. jungens expressit, et eis.

Eis ("for them"). Erasmus and Gallasius, et ("and"). Feuardent, joining both, printed et eis.

Scripture references and chapter marks printed above the notes (calls in the text as superscript numerals): ¹⁷ ‹anchor: separati sunt› · call in col 1112 Matth. XXV, 41.

Matthew 25:41.

¹⁸ ‹anchor: separati sunt› · call in col 1112 Cap. LXXVII.

Chapter 77 [of the older division].

¹⁹ ‹anchor: condens mala› · call in col 1112 Isa. XLV, 6.

Isaiah 45:6 [7 in modern numbering].

²⁰ ‹anchor: 2.› · call in col 1112 Cap. LXXVIII.

Chapter 78 [of the older division].

(printed under page 564)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS 1112
marginal letters: A ut ipsi sibi causa; B τῇ ὑποταγῇ, τὰ παρ' αὐ-; C πρὸς αὐτὸν ποιῶν εἰρή-; D in Patris regnum
old-edition numerals: 287 after inquit (in facing Latin)
other: top and section 2 Latin only, no Greek printed; in section 1 facing Latin version (1. Unus igitur et idem ... his qui incidunt in ea.) left out; editors' matter: CAPUT XL. Unum et eumdem Deum Patrem

PG 7:1113

« quemadmodum pastor segregat oves ab haedis; » et aliis quidem dicet: « Venite, benedicti Patris mei, percipite regnum quod paratum est vobis; » aliis vero: « Discedite a me, maledicti, in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus; » unus et idem Pater manifestissime ostenditur, « faciens pacem, et condens mala, » praeparans utrisque quae sunt apta: quemadmodum et unus judex utrosque in aptum mittens locum. Quemadmodum in zizaniorum et in tritici parabola manifestavit Dominus, dicens: « Quemadmodum colliguntur zizania, et igni comburuntur; sic erit in consummatione saeculi. Mittet Filius hominis angelos suos, et colligent de regno ejus omnia scandala, et eos qui faciunt iniquitatem, et mittent eos in clibanum ignis: illic erit fletus et stridor dentium. Tunc justi fulgebunt sicut sol in regno Patris ipsorum. » Qui ergo regnum praeparavit justis Pater, in quod assumpsit Filius ejus dignos; hic et caminum ignis praeparavit, in quem dignos mittent ii, qui a Filio hominis missi sunt, angeli, secundum jussum Dei.

"even as a shepherd divides the sheep from the goats;" and to some indeed He will say: "Come, you blessed of My Father, inherit the kingdom which has been prepared for you;" and to others: "Depart from Me, you cursed, into the eternal fire which My Father has prepared for the devil and his angels;" one and the selfsame Father is most manifestly shown, "making peace, and creating evils," preparing for both the things that are fitting: even as there is also one Judge sending both into their fitting place. Even as the Lord manifested in the parable of the tares and the wheat, saying: "As the tares are gathered and burned in the fire; so shall it be in the consummation of the world. The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." The Father, therefore, Who prepared the kingdom for the righteous, into which His Son received the worthy; this same One also prepared the furnace of fire, into which the angels sent by the Son of man shall cast those who deserve it, according to the command of God.

3. Ὁ μὲν Κύριος ἐν τῷ ἰδίῳ ἀγρῷ καλὸν ἔσπειρε σπέρμα· « Ἀγρὸς δὲ ἐστὶν ὁ κόσμος. Ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους, ἦλθεν ὁ ἐχθρὸς, καὶ ἔσπειρε ζιζάνια μέσον τοῦ σίτου, καὶ ἀπῆλθεν. » Ἔκτοτε γὰρ ἀποστάτης ὁ ἄγγελος αὐτοῦ, καὶ ἐχθρὸς, ἀφ' ὅτε ἐζήλωσε τὸ πλάσμα τοῦ Θεοῦ, καὶ ἐχθροποιῆσαι αὐτὸ πρὸς τὸν Θεὸν

3. The Lord indeed sowed good seed in His own field; "and 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." For from that time was his angel an apostate and an enemy, since he envied the workmanship of God, and to make it hostile towards God

Editors' notes and page, col. 1113

Footnotes

The scripture references (superscript calls) are printed first across the page width, then the numbered editor's notes. Calls 26 and 27 stand in the facing Latin of section 3, which is not set in layer 1 (Greek set where printed); they are listed here as printed. (printed under page 565)

(21) ‹anchor: oves ab haedis› · call in col 1113

Matth. XXV, 32.

Matt. 25:32.

(printed under page 565)

(22) ‹anchor: paratum est vobis› · call in col 1113

Ibid. 34.

Ibid. 25:34.

(printed under page 565)

(23) ‹anchor: diabolo et angelis ejus› · call in col 1113

Ibid. 41.

Ibid. 25:41.

(printed under page 565)

(24) ‹anchor: condens mala› · call in col 1113

Isa. XLV, 7.

Isa. 45:7.

(printed under page 565)

(25) ‹anchor: in regno Patris ipsorum› · call in col 1113

Matth. XIII, 40 seqq.

Matt. 13:40 ff.

(printed under page 565)

(26) ‹anchor: facing Latin, saeculum est› · call in col 1113 (Latin, not set)

Ibid. 38.

Ibid. 13:38.

(printed under page 565)

(27) ‹anchor: facing Latin, et abiit› · call in col 1113 (Latin, not set)

Ibid., 25.

Ibid. 13:25.

(printed under page 565)

(68) ‹anchor: not on the foot image; lemma Igni comburuntur› · call in col 1113

Igni comburuntur. Ita Feuard. in marg., Voss., Clarom. et Arund., nisi quod duo posteriores habeant, comburentur. Caeteri, in ignem mittentur.

Igni comburuntur ("are burned with fire"). So Feuardent in his margin, the Voss, Clermont and Arundel manuscripts, except that the last two have comburentur ("will be burned"). The rest, in ignem mittentur ("will be cast into the fire").

(printed under page 565)

(69) ‹anchor: Ὁ μὲν Κύριος› · call in col 1113

Ὁ μὲν Κύριος. Graeca haec clarissimus Grab. e duabus Catenis in S. Matthaei Evangelium eruit, Nicetae videlicet a Corderio edita, pag. 489, et altera ms. in cod. 1879, fol. 21, in bibliotheca regia Paris. quae tamen in eo differunt quod loco priorum istorum verborum, ὁ μὲν Κύριος, usque ad ἐζήλωσε τὸ πλάσμα, in Nicetae Catena ista solum habeantur: Ἐχθρὸς τοῦ Κυρίου ὁ διάβολος γέγονεν, ἐξ ὅτου ἐζήλωσε, etc.

Ὁ μὲν Κύριος ("the Lord, for His part"). The most distinguished Grabe drew this Greek from two Catenae on St Matthew's Gospel: that of Nicetas, published by Cordier, p. 489, and another in manuscript, codex 1879, fol. 21, in the royal library at Paris. They differ, however, in this: in place of the earlier words, from ὁ μὲν Κύριος to ἐζήλωσε τὸ πλάσμα, Nicetas' Catena has only: "The devil became the Lord's enemy from the time he envied," etc.

(printed under page 565)

(70) ‹anchor: ὁ ἄγγελος αὐτοῦ› · call in col 1113

Ἄγγελος αὐτοῦ. Legit interpres, ἄγγελος οὗτος.

Ἄγγελος αὐτοῦ ("his angel"). The translator read ἄγγελος οὗτος ("this angel").

(printed under page 565)

(71) ‹anchor: ἐχθροποιῆσαι αὐτό› · call in col 1113

Ἐχθροποιῆσαι αὐτό. In Niceta, ἐχθροποιεῖν, omissa voce αὐτό, pro qua in edit. Oxon. αὐτόν.

Ἐχθροποιῆσαι αὐτό ("to make it hostile"). In Nicetas, ἐχθροποιεῖν, with the word αὐτό omitted; in its place the Oxford edition has αὐτόν.

(printed under page 565)

(72) ‹anchor: not on the foot image; lemma Παρ' αὐτοῦ› · call in col 1113

Παρ' αὐτοῦ. Desunt in Niceta.

Παρ' αὐτοῦ ("from him"). These words are missing in Nicetas.

(printed under page 565)

(73) ‹anchor: not on the foot image; lemma Transgressionem quam ipse intulit› · call in col 1113

Transgressionem quam ipse intulit. Graeca sonant: qui transgressionem intulit.

Transgressionem quam ipse intulit ("the transgression which he himself brought in"). The Greek says: "who brought in the transgression."

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(74) ‹anchor: not on the foot image; lemma Εἰσενηνοχότα .... ἐλέησε› · call in col 1113

Εἰσενηνοχότα .... ἐλέησε. Haec omnia desiderari in ms. Catena Regia scribit Grabius. Sed clariss. virum decepit apographum mutilum: nam in autographo totidem verbis exstant, nisi quod pro ἀμελῶς μέν, ἀλλὰ κακῶς, habeat ἀμελῶς καὶ κακῶς.

Εἰσενηνοχότα .... ἐλέησε ("having brought in ... he had mercy"). Grabe writes that all this is missing in the royal manuscript Catena. But a mutilated copy deceived that most distinguished man: for in the original these words stand in full, except that for ἀμελῶς μέν, ἀλλὰ κακῶς ("carelessly indeed, but wickedly") it has ἀμελῶς καὶ κακῶς ("carelessly and wickedly").

(printed under page 565)

Page

running head: 1113 CONTRA HAERESES L
marginal letters: A « quemadmodum pastor; B erit fletus et stridor; C θεν. » Ἔκτοτε γὰρ ἀπο-; D eruit, Nicetae videlicet
old-edition numerals: (none)
other: upper part Latin only, no Greek printed; in section 3 facing Latin version (3. Hic enim in agro ... aggressus est. Quapropter) left out

PG 7:1114

ἐπεχείρησε. Διὸ καὶ ὁ Θεὸς τὸν μὲν, παρ' αὐτοῦ λάθρα ἐπισπείραντα τὸ ζιζάνιον, τουτέστι τὴν παράβασιν εἰσενεγκόντα, ἀφώρισε τῆς ἰδίας μετουσίας· τὸν δὲ ἀμελῶς μὲν, ἀλλὰ κακῶς παραδεξάμενον τὴν παρακοὴν ἄνθρωπον ἐλέησε, καὶ ἀντέστρεψε τὴν ἔχθραν, ἣν ἐχθροποίησε, πρὸς τὸν αὐτόν· ἀπωσάμενος μὲν ἀφ' ἑαυτοῦ τὴν πρὸς αὐτὸν ἔχθραν, ἀνακλάσας δὲ αὐτὴν, καὶ ἀντιπέμψας πρὸς τὸν ὄφιν. Καθὼς ἡ Γραφή φησιν εἰρηκέναι τῷ ὄφει τὸν Θεόν· « Καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ, καὶ ἀνὰ μέσον τῆς γυναικὸς, [καὶ ἀνὰ μέσον τοῦ σπέρματός σου, καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλὴν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν]. » Καὶ τὴν ἔχθραν ταύτην ὁ Κύριος εἰς ἑαυτὸν ἀνεκεφαλαιώσατο, ἐκ γυναικὸς γενόμενος ἄνθρωπος, καὶ πατήσας αὐτοῦ τὴν κεφαλήν.

Wherefore God also separated from His own communion him indeed who from himself secretly sowed the tare upon the wheat, that is, who brought in the transgression; whereas He had mercy upon man, who negligently indeed, yet wickedly received the disobedience, and turned back the enmity, wherewith he had made him an enemy, upon that very one himself: thrusting away from Himself the enmity towards Him, and bending it back and sending it in return against the serpent. Even as the Scripture saith that God said unto the serpent: "And I will put enmity between you and the woman, [and between your seed and her seed; He shall watch your head, and you shall watch His heel]." And this enmity the Lord summed up into Himself, having been made man of a woman, and having trodden upon his head;

quemadmodum in eo, qui ante hunc est, libro ostendimus.

even as we have shown in the book which precedes this one.

Editors' notes and page, col. 1114

Footnotes

(75) ‹anchor: not on the foot image; lemma Καὶ ἀντέστρεψε .... τὸν Θεόν› · call in col 1114

Καὶ ἀντέστρεψε .... τὸν Θεόν. Graeca haec ms. Catenae aliquantulum a Latinis deflectunt; sed longe magis Nicetas, qui Irenaei verba compendio duntaxat refert, hoc modo: Καὶ τὴν ἔχθραν πρὸς τὸν ὄφιν ἀντέπεμψε, καθὼς ἡ Γραφὴ εἴρηκε.

Καὶ ἀντέστρεψε .... τὸν Θεόν ("and he turned back ... God"). This Greek of the manuscript Catena departs somewhat from the Latin; but Nicetas departs much further, giving Irenaeus' words only in summary, thus: "And he sent the enmity back against the serpent, as the Scripture has said."

(printed under page 565)

(76) ‹anchor: not on the foot image; lemma Τὴν πρὸς αὐτόν› · call in col 1114

Τὴν πρὸς αὐτόν. Legendum cum interprete, τὴν πρὸς ἄνθρωπον.

Τὴν πρὸς αὐτόν ("that towards him"). Read, with the translator, τὴν πρὸς ἄνθρωπον ("that towards man").

(printed under page 565)

(77) ‹anchor: not on the foot image; lemma Remittens› · call in col 1114

Remittens. Sic Arund. et Grab. juxta Graecum, melius quam alii, mittens. In Clarom. autem neutrum legitur, sed simpliciter habetur: retorquens illam in serpentem.

Remittens ("sending back"). So the Arundel manuscript and Grabe, following the Greek, better than the others, mittens ("sending"). In the Clermont manuscript, however, neither is read; it has simply: "turning it back upon the serpent."

(printed under page 565)

(78) ‹anchor: καὶ ἀνὰ μέσον τῆς γυναικός› · call in col 1114

Καὶ ἀνὰ μέσον τῆς γυναικός. Post haec scriptum in ms. Catena legitur, καὶ τὰ ἑξῆς· tum, καὶ μετ' ὀλίγον· καὶ τὴν ἔχθραν, etc. Quae ostendunt Catenae auctorem brevitati studentem intermedia Scripturae verba consulto praetermisisse, quae in suo Irenaei codice descripta prae oculis habebat. Quare operae pretium facturum me putavi, si ea restituerem, hamulis tamen inclusa.

Καὶ ἀνὰ μέσον τῆς γυναικός ("and between the woman"). After these words one reads written in the manuscript Catena "and so on"; then "and a little after: and the enmity," etc. This shows that the compiler of the Catena, aiming at brevity, deliberately passed over the intervening words of Scripture, which he had before his eyes written out in his codex of Irenaeus. I therefore thought it worthwhile to restore them, though enclosed in brackets.

(printed under page 565)

(79) ‹anchor: γενόμενος ἄνθρωπος› · call in col 1114

Ἐκ γυναικὸς γενόμενος ἄνθρωπος. In Nicetae Catena legitur: Γεννώμενος ἐκ γυναικός, γενόμενος ἄνθρωπος. Natus ex muliere, factus homo.

Ἐκ γυναικὸς γενόμενος ἄνθρωπος ("become man from a woman"). In Nicetas' Catena one reads: "Born of a woman, become man."

Scripture references printed above the notes (calls in the text as superscript numerals): ²¹ ‹call in col 1113› Matth. XXV, 32.

Matthew 25:32.

²² ‹call in col 1113› Ibid. 34.

Ibid. 34.

²³ ‹call in col 1113› Ibid. 41.

Ibid. 41.

²⁴ ‹call in col 1113› Isa. XLV, 7.

Isaiah 45:7.

²⁵ ‹call in col 1113› Matth. XIII, 40 seqq.

Matthew 13:40 ff.

²⁶ ‹anchor: saeculum est› · call in col 1113 Ibid. 38.

Ibid. 38.

²⁷ ‹anchor: et abiit› · call in col 1113 Ibid., 25.

Ibid., 25.

²⁸ ‹anchor: calcaneum ejus› · call in col 1114 Gen. III, 15.

Genesis 3:15.

²⁹ ‹anchor: libro ostendimus› · call in col 1114 Lib. III, cap. 23, n. 5, 6, 7.

Book III, chapter 23, nos. 5, 6, 7.

(printed under page 565)

Page

running head: A HAERESES LIB. IV. 1114
marginal letters: A ἐπεχείρησε. Διὸ καὶ ὁ; B ἔχθραν, ἀνακλάσας δὲ; C Κύριος εἰς ἑαυτὸν ἀνεκε-; D duntaxat refert
old-edition numerals: (none)
other: facing Latin version (et Deus eum quidem ... calcans ejus caput ;) left out; final clause (quemadmodum in eo ... ostendimus.) Latin only, no Greek printed

PG 7:1115

CAPUT XLI.

Chapter XLI.

Qui Deo non credunt, ipsique non obediunt, angeli et filii diaboli sunt; non natura quidem, sed imitatione. Epilogus hujus libri, et scopus sequentis.

Those who do not believe God, and do not obey Him, are angels and sons of the devil; not indeed by nature, but by imitation. Epilogue of this book, and aim of the following one.

1. Quoniam angelos quosdam dixit diaboli, quibus aeternus ignis praeparatus est, et rursus in zizaniis ait : « Zizania sunt filii maligni; » necessarium est dicere, quoniam omnes, qui sunt abscessionis, ascripsit illi, qui princeps est hujus transgressionis. Sed non ille quidem natura aut angelos, aut homines fecit. Nihil enim in totum diabolus invenitur fecisse, videlicet cum et ipse creatura sit Dei, quemadmodum et reliqui angeli. Omnia enim fecit Deus, quemadmodum et David ait : « Quoniam ipse dixit, et facta sunt; ipse praecepit, et creata sunt. »

1. Since He spoke of certain angels of the devil, for whom eternal fire is prepared, and again concerning the tares He says: "The tares are the sons of the evil one" (Matt. 13:38); it is necessary to say that He ascribed all who belong to the apostasy to him who is the prince of this transgression. Yet he did not indeed by nature make either angels or men. For the devil is found to have made nothing at all, seeing that he himself is also a creature of God, just as the rest of the angels are. For God made all things, even as David also says: "For He Himself spoke, and they were made; He Himself commanded, and they were created" (Ps. 148:5).

2. Cum igitur a Deo omnia facta sunt, et diabolus sibimetipsi et reliquis factus est abscessionis causa; juste Scriptura eos, qui in abscessione perseverant, semper filios diaboli, et angelos dixit maligni. Filius enim, quemadmodum et quidam ante nos dixit, dupliciter intelligitur : alius quidem secundum naturam, eo quod natus sit filius; alius autem secundum id quod factus est, reputatur filius; licet sit differentia inter natum et factum. Quoniam ille quidem ex eo natus est, ille autem ab ipso factus est, sive secundum conditionem, sive secundum doctrinae magisterium. Qui enim ab aliquo edoctus est, verbo, filius docentis dicitur, et ille ejus pater. Secundum igitur naturam quae est secundum conditionem, ut ita dicam, omnes filii Dei sumus, propter quod a Deo omnes facti sumus. Secundum autem dicto audientiam et doctrinam, non omnes filii Dei sunt, sed qui credunt ei, et faciunt ejus voluntatem. Qui autem non credunt, et non faciunt ejus voluntatem, filii et angeli sunt diaboli. Quoniam autem ita se habet hoc, in Isaia dixit : « Filios genui et exaltavi, ipsi autem me spreverunt. » Et iterum quae

2. Since, therefore, all things were made by God, and the devil became to himself and to the rest the cause of apostasy, justly has Scripture always called those who persevere in apostasy sons of the devil and angels of the evil one. For "son," even as someone before us has said, is understood in two ways: one indeed according to nature, inasmuch as he was born a son; another, however, according to that which he was made, is reputed a son, although there is a difference between one born and one made. Because the former indeed is born from him, whereas the latter is made by him, whether according to creation or according to the instruction of teaching. For he who has been taught by someone in word is called the son of the teacher, and that one his father. According to nature, therefore—that which is according to creation, so to speak—we are all sons of God, because we have all been made by God. According to obedience and teaching, however, not all are sons of God, but those who believe Him and do His will. Whereas those who do not believe, and do not do His will, are sons and angels of the devil. And because this is so, He said in Isaiah: "I have begotten and brought up sons, but they themselves have despised Me" (Isa. 1:2). And again, those things which

Editors' notes and page, col. 1115

Footnotes

(80) ‹anchor: not on the foot image; lemma Diaboli› · call in col 1115

Diaboli. Eras., Gall. et Feuard. minus recte, diabolos.

Diaboli ("of the devil"). Erasmus, Gallasius and Feuardent, less correctly, diabolos ("devils").

(printed under page 566)

(81) ‹anchor: not on the foot image; lemma Filii maligni› · call in col 1115

Filii maligni. Maligni in genitivo casu.

Filii maligni ("sons of the evil one"). Maligni is in the genitive case.

(printed under page 566)

(82) ‹anchor: not on the foot image; lemma David ait› · call in col 1115

David ait. Quod addunt editt., de omnibus hujusmodi, expunxi auctoritate codd. Clarom. et Voss.; superfluum est enim.

David ait ("David says"). What the editions add, "of all such," I have struck out on the authority of the Clermont and Voss codices; for it is superfluous.

(printed under page 566)

(83) ‹anchor: not on the foot image; lemma Facta sunt› · call in col 1115

Facta sunt. Ita ex Claromont. posui pro facta sint, quia mox sequitur factus est; quamvis conjunctivum utrobique mallem.

Facta sunt ("were made"). So I have put, from the Clermont manuscript, for facta sint (subjunctive), because factus est follows shortly; although I would prefer the subjunctive in both places.

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(84) ‹anchor: ante nos dixit› · call in col 1115

Quidam ante nos dixit. Quis hic ab Irenaeo laudetur, incertum prorsus.

Quidam ante nos dixit ("someone before us said"). Who is cited here by Irenaeus is wholly uncertain.

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(85) ‹anchor: id quod factus est› · call in col 1115

Secundum id quod factus est. Id deest in Arund. et tam in hoc cod. quam in Merc. 2, Eras., Gallas. et Feuard. perperam factum legitur.

Secundum id quod factus est ("according as he was made"). Id is missing in the Arundel manuscript, and both in this codex and in Mercier's second, Erasmus, Gallasius and Feuardent factum is wrongly read.

(printed under page 566)

(86) ‹anchor: angeli sunt diaboli› · call in col 1115

Angeli sunt diaboli. Addunt editt. secundum id quod opera diaboli faciunt. Sed spurium istud glossema, quod e margine in textum irrepsit, non agnoscunt codd. Clarom. et Voss. quorum auctoritate illud expunxi.

Angeli sunt diaboli ("are angels of the devil"). The editions add, "according as they do the works of the devil." But that spurious gloss, which crept from the margin into the text, is not recognised by the Clermont and Voss codices, on whose authority I have struck it out.

(printed under page 566)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A CAPUT XLI.; B ait : « Quoniam ipse; C centis dicitur, et ille
old-edition numerals: 288 before CAPUT XLI.
other: Latin only, no Greek printed; editors' matter: Qui Deo non credunt

PG 7:1116

dicit filios alienos eos ita : « Filii alieni mentiti sunt mihi. » Secundum enim naturam filii sunt, propter hoc quod ab eo facti sunt; secundum autem opera non sunt filii.

calls them strange sons, thus: "Strange sons have lied to Me" (Ps. 17:46). For according to nature they are sons, because they were made by Him; but according to works they are not sons.

3. Quemadmodum enim in hominibus indicto audientes patribus filii abdicati, natura quidem filii eorum sunt, lege vero alienati sunt; non enim haeredes fiunt naturalium parentum : eodem modo apud Deum, qui non obediunt ei, abdicati ab eo, desierunt filii ejus esse. Unde nec haereditatem ejus percipere possunt ; quemadmodum David ait : « Alienati sunt peccatores ab utero : ira eis secundum similitudinem serpentis. » Et propter hoc Dominus quos sciebat hominum esse progeniem, dixit sic progeniem viperarum, secundum similitudinem horum animalium in varietate ambulantes, et laedentes reliquos. « Attendite, inquit, a fermento Pharisaeorum et Sadducaeorum. » Sed et de Herode dicens : « Dicite, inquit, vulpi huic; » nequam astutiam ejus et dolum significans. Quapropter David propheta ait : « Homo in honore positus, assimilatus est jumentis. » Et iterum Jeremias : « Equi furentes circa feminas facti sunt, unusquisque ad uxorem proximi sui hinniebat. » Et Isaias in Judaea praeconans, et cum Israel disputans, principes Sodomorum, et populum Gomorrhae dicebat eos : similem Sodomitis transgressionem, et eadem, quae illis fuerunt, peccata esse apud eos significans, propter similem operationem eodem vocabulo vocans eos. Et quia non natura essent sic facti a Deo, sed qui possent et juste agere, idem dicebat, consilium eis dans bonum : « Lavamini, mundi estote, auferte nequitias ab animabus vestris ante oculos meos, quiescite ab iniquitatibus vestris. » Scilicet, quoniam idem ipsi cum transgrederentur et peccarent, eamdem quam Sodomitae perceperunt objurgationem. Cum enim converterentur, et poenitentiam agerent, et quiescerent a malitia, filii poterant esse Dei, et haereditatem consequi incorrup⟨t⟩elae,

3. For just as among men disobedient sons disowned by their fathers are indeed by nature their sons, yet by law have been alienated—for they do not become heirs of their natural parents—in the same way with God, those who do not obey Him, being disowned by Him, have ceased to be His sons. Hence they cannot receive His inheritance either; even as David says: "Sinners are alienated from the womb; their wrath is according to the likeness of a serpent" (Ps. 57:4–5). And on account of this the Lord spoke of those whom He knew to be the offspring of men as "offspring of vipers" (Matt. 23:33), walking in subtlety after the likeness of these creatures and harming the rest. "Beware," He says, "of the leaven of the Pharisees and Sadducees" (Matt. 16:6). And also speaking of Herod: "Say," He says, "to this fox" (Luke 13:32), signifying his wicked cunning and deceit. Wherefore David the prophet says: "Man, being placed in honour, has been likened to the beasts" (Ps. 48:21). And again Jeremiah: "They have become horses mad after females; each one neighed after his neighbour's wife" (Jer. 5:8). And Isaiah, proclaiming in Judaea and disputing with Israel, called them "princes of Sodom" and "people of Gomorrah" (Isa. 1:10), signifying that a transgression like that of the Sodomites, and the same sins that belonged to them, were found among them, calling them by the same name on account of a similar conduct. And because they were not made such by God by nature, but were able also to act justly, the same prophet said, giving them good counsel: "Wash yourselves, be clean, take away evil-doings from your souls before Mine eyes; cease from your iniquities" (Isa. 1:16). Plainly because, when the very same persons transgressed and sinned, they received the same rebuke as the Sodomites. For when they should be converted, and repent, and cease from malice, they were able to be sons of God, and to obtain the inheritance of incorruption,

Editors' notes and page, col. 1116

Footnotes

(87) ‹anchor: not on the foot image; lemma Eorum› · call in col 1116

Eorum. In Clarom. et om. Anglic. legitur ejus, quod forsan ad τό natura, quamvis minus recte, referri posset; nisi pro ejus legendum esset eis. Sed cum in omnibus editt. et in Ottobon. cod. legatur eorum, ac ita habuisse veterem Feuardentii cod. ex eo persuasum habeam, quod ille nullam variam lectionem, sive ad marginem editionis suae, sive in observationibus, adnotarit, nihil immutandum esse duxi.

Eorum ("their"). In the Clermont and all the English manuscripts one reads ejus ("its/his"), which could perhaps be referred, though less correctly, to the word natura; unless eis ("to them") should be read for ejus. But since eorum is read in all the editions and in the Ottoboni codex, and I am persuaded that Feuardent's old codex had it so, because he noted no variant reading either in the margin of his edition or in his observations, I have judged that nothing should be changed.

(printed under page 566)

(88) ‹anchor: not on the foot image; lemma David› · call in col 1116

David. Duas voces, et Jeremias, hic addunt Clarom. et Voss.; omittunt vero, cum verbo ait, post et iterum.

David. The Clermont and Voss manuscripts add two words here, et Jeremias ("and Jeremiah"); but they omit them, with the verb ait ("says"), after et iterum ("and again").

(printed under page 566)

(89) ‹anchor: eadem, quae illis fuerunt, peccata› · call in col 1116

Similem Sodomitis transgressionem, et eadem, quae illis fuerunt, peccata. Sic omnes mss. nisi quod Arund. et Merc. 2 habeant illi pro illis; ac Merc. 1 vitiose, transgressorem. At editt., similes enim Sodomitis transgressione, et eadem quae illi fecerunt peccata.

"A transgression like the Sodomites', and the same sins as were theirs." So all the manuscripts, except that the Arundel manuscript and Mercier's second have illi for illis, and Mercier's first, wrongly, transgressorem ("transgressor"). But the editions: "for like the Sodomites in transgression, and the same sins as they committed."

(printed under page 566)

(90) ‹anchor: consilium eis dans bonum› · call in col 1116

Bonum. Deest in Eras. et Gall.

Bonum ("good"). It is missing in Erasmus and Gallasius.

(printed under page 566)

(91) ‹anchor: ab animabus› · call in col 1116

Animabus. Alii, animis.

Animabus ("souls"). Others, animis ("minds").

(printed under page 566)

(92) ‹anchor: quoniam idem› · call in col 1116

Idem. Sic Clarom. Reliqui male, iidem.

Idem ("the same"). So the Clermont manuscript. The rest wrongly, iidem ("the same men").

Scripture references and chapter marks printed above the notes (calls in the text as superscript numerals): ³⁰ ‹call in col 1115› Matth. XIII, 38.

Matthew 13:38.

³¹ ‹call in col 1115› Ps. CXLVIII, 5.

Psalm 148:5.

³² ‹call in col 1115› Cap. LXXIX.

Chapter 79 [of the older division].

³³ ‹anchor: ipsi autem me spreverunt› · call in col 1115 Isa. I, 2.

Isaiah 1:2.

³⁴ ‹call in col 1116› Psal. XVII, 46.

Psalm 17 (18):46.

³⁵ ‹call in col 1116› Cap. LXXX.

Chapter 80 [of the older division].

³⁶ ‹call in col 1116› Psal. LVII, 4, 5.

Psalm 57 (58):4–5.

³⁷ ‹call in col 1116› Matth. XXIII, 33.

Matthew 23:33.

³⁸ ‹call in col 1116› Matth. X, 6.

Matthew 10:6.

³⁹ ‹call in col 1116› Luc. XIII, 32.

Luke 13:32.

⁴⁰ ‹call in col 1116› Psal. XLVIII, 21.

Psalm 48 (49):21.

⁴¹ ‹anchor: hinniebat› · call in col 1116 Jerem. V, 8.

Jeremiah 5:8.

⁴² ‹anchor: dicebat eos› · call in col 1116 Isa. I, 10.

Isaiah 1:10.

⁴³ ‹anchor: vestris› · call in col 1116 Ibid. 16.

Ibid. 16.

(printed under page 566)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A dicit filios alienos; B tudinem horum animalium; C non natura essent
old-edition numerals: (none)
other: Latin only, no Greek printed; the column ends mid-word "incor-", and the word is set whole here (incorrup⟨t⟩elae) with its continuation "rup elæ" from the top of col 1117 (printed with a space and no t; the letter is supplied)
other: ³⁸ is printed "Matth. X, 6" at this scan's resolution; the quotation is Matt. 16:6 (UNSURE whether the print reads xvi)

PG 7:1117

quae ab eo praestatur. Secundum hanc igitur rationem, angelos diaboli, et filios dixit maligni, qui diabolo credunt, et ea quae sunt ejus agunt. Qui quidem ab initio omnes ab uno et eodem Deo facti sunt. Verum quando credunt, et subjecti esse Deo perseverant, et doctrinam ejus custodiunt, filii sunt Dei: cu⟨m⟩ autem abscesserint, et transgressi fuerint, diabolo ascribuntur principi, ei qui primo sibi, tunc et reliquis causa abscessionis sit factus.

which is bestowed by Him. According to this reasoning, therefore, He called those the angels of the devil and sons of the evil one who believe the devil and do the things that are his. All of these were indeed made from the beginning by one and the same God. But when they believe, and persevere in being subject to God, and keep His teaching, they are sons of God; but when they have departed and have transgressed, they are ascribed to the devil as their prince, to him who became the cause of apostasy first to himself, and then to the rest also.

4. Quoniam autem multi quidem Domini sermones, unum autem et eumdem omnes annuntiant Patrem factorem mundi hujus, oportebat et nos propter eos, qui in multis erroribus continentur, per multa confutare; si quomodo possent per multa confutati et ad veritatem converti, et salvari. Necessarium est autem conscriptioni huic, in sequenti post Domini sermones subjungere Pauli quoque doctrinam, et examinare sententiam ejus, et Apostolum exponere, et quaecunque ab haereticis

4. But since the Lord's words are indeed many, yet all proclaim one and the same Father, the Maker of this world, it was fitting that we too, for the sake of those who are held fast in many errors, should refute them by many [arguments], if perhaps, refuted by many, they might be converted to the truth and be saved. And it is necessary for this treatise to add in what follows, after the Lord's words, the teaching of Paul also, and to examine his meaning, and to expound the Apostle, and whatever by the heretics

Editors' notes and page, col. 1117

Footnotes

44 ‹anchor: hominem esse nugabantur› · call in col 1117-1118 (full-width analysis) Cap. 1.

Chapter 1.

45 ‹anchor: Scripturae sacrae auctoritate› · call in col 1117-1118 (full-width analysis) Cap. 2 et seqq.

Chapter 2 and following.

46 ‹anchor: adventum Domini servari› · call in col 1117-1118 (full-width analysis) Cap. 6.

Chapter 6.

47 ‹anchor: corpora hominum› · call in col 1117-1118 (full-width analysis) Cap. 7.

Chapter 7.

48 ‹anchor: immortalitatis nostrae pignus› · call in col 1117-1118 (full-width analysis) Cap. 8.

Chapter 8.

49 ‹anchor: haereditare non possunt› · call in col 1117-1118 (full-width analysis) Cap. 9 et seqq.

Chapter 9 and following.

50 ‹anchor: auctoritate, et testimoniis› · call in col 1117-1118 (full-width analysis) Cap. 12 et seqq.

Chapter 12 and following.

51 ‹anchor: caeci nati oculos› · call in col 1117-1118 (full-width analysis) Cap. 15 et seqq.

Chapter 15 and following.

52 ‹anchor: potestate liquido conficit› · call in col 1117-1118 (full-width analysis) Cap. 17.

Chapter 17.

53 ‹anchor: fuisse plane resarcita› · call in col 1117-1118 (full-width analysis) Cap. 18.

Chapter 18.

54 ‹anchor: demonstrat esse posteriores› · call in col 1117-1118 (full-width analysis) Cap. 19.

Chapter 19.

55 ‹anchor: obediendum esse concludit› · call in col 1117-1118 (full-width analysis) Cap. 20.

Chapter 20.

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(93) ‹anchor: ab uno et eodem Deo› · call in col 1117

Et eodem Deo. Et eodem deest in Eras., Gall., Merc. 1. Sed Deo desideratur in Arund.

"And by the same God." "And by the same" is missing in Erasmus, Gallasius, and Mercerus 1. But "God" is wanting in the Arundel manuscript.

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(94) ‹anchor: per multa confutati› · call in col 1117

Confutati. Feuard., confutari.

"Refuted" (participle). Feuardent: "to be refuted."

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(95) ‹anchor: in sequenti post Domini sermones› · call in col 1117

In sequenti. Eras., Gall. et Feuard., consequenti. Sed Clarom., Voss., Arund. et Feuardent. in marg. melius, in sequenti; quae divisim lego.

"In the following." Erasmus, Gallasius and Feuardent: "in the consequent." But the Clermont, Vossius and Arundel manuscripts, and Feuardent in the margin, better: "in sequenti"; which I read as two words.

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(96) ‹anchor: not on this page› · call not on this page

Misit, et salutem .... donat. Ita quoad primam vocem Claromont., Voss. et Merc. 1, quoad caeteras, Feuard. in marg., Clarom. et Voss. In editt., miserit, et salutem ... donans; nisi quod Grab., Eras. et Gall. omittunt et ante salutem.

"He sent, and ... grants salvation." So, as to the first word, the Clermont, Vossius and Mercerus 1 manuscripts; as to the rest, Feuardent in the margin, and the Clermont and Vossius manuscripts. In the editions: "he would have sent, and ... granting salvation"; except that Grabe, Erasmus and Gallasius omit "and" before "salvation."

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(97) ‹anchor: not on this page› · call not on this page

Beati apostoli. Editt., beati Pauli apostoli.

"Of the blessed apostle." The editions: "of the blessed apostle Paul."

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(98) ‹anchor: not on this page› · call not on this page

Et eversionis .... agnitionis. Haec non agnoscit cod. Clarom.

"And of the overthrow ... of the knowledge." The Clermont manuscript does not have these words.

(printed under page 567)