Ante-Nicene Christian Library/Volume IX

by Irenaeus; Hippolytus; etc.

Ante-Nicene Library.

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ANTE-NICENE

CHRISTIAN LIBRARY:

TRANSLATIONS OF

THE WRITINGS OF THE FATHERS

DOWN TO A.D. 325.

EDITED BY THE

REV. ALEXANDER ROBERTS, D.D.,

AND

JAMES DONALDSON, LL.D.

VOL. IX.

IRENÆUS., VOL. II.—HIPPOLYTUS, VOL. II.
—FRAGMENTS OF THIRD CENTURY.

EDINBURGH:
T. & T. CLARK, 38, GEORGE STREET.

MDCCCLXIX.

MURRAY AND GIBB, EDINBURGH,
PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.

THE WRITINGS

OF

IRENÆUS.

TRANSLATED BY

REV. ALEXANDER ROBERTS, D.D.,

AND

REV. W. H. RAMBAUT, A.B.

VOLUME II.

EDINBURGH:
T. & T. CLARK, 38, GEORGE STEEET.

LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.

MDCCCLXIX.

CONTENTS.

BOOK IV. (continued.)
CHAP.			page
31.	We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot		1
32.	That one God was the author of both testaments, is confirmed by the authority of a presbyter who had been taught by the apostles,		4
33.	Whosoever confesses that one God is the author of both testaments, and diligently reads the Scriptures in company with the presbyters of the church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the new testament,		6
34.	Proof against the Marcionites, that the prophets referred in all their predictions to our Christ,		18
35.	A refutation of those who allege that the prophets uttered some predictions under the inspiration of the Highest, others from the Demiurge. Disagreements of the Valentinians among themselves with regard to these same predictions,		22
36.	The prophets were sent from one and the same Father from whom the Son was sent,		26
37.	Men are possessed of free-wlll, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad,		36
38.	Why man was not made perfect from the beginning,		42
39.	Man is endowed with the faculty of distinguishing good and evil; so that, without compulsion, he has the power, by his own will and choice, to perform God's commandments, by doing which he avoids the evils prepared for the rebellious,		45
40.	One and the same God the Father inflicts punishment on the reprobate, and bestows rewards on the elect,		48
41.	Those persons who do not believe in God, but who are disobedient, are angels and sons of the devil, not indeed by nature, but by imitation. Close of this book, and scope of the succeeding one,		50
BOOK V.
	Preface,		54
1.	Christ alone is able to teach divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. Strictures on the conceits of Valentinus and Ebion,		55
2.	When Christ visited us in His grace, He did not come to what did not belong to Him: also, by shedding His true blood for us, and exhibiting to us His true flesh in the Eucharist, He conferred upon our flesh the capacity of salvation,		58
3.	The power and glory of God shine forth in the weakness of human flesh, as He will render our body a participator of the resurrection and of immortality, although He has formed it from the dust of the earth; He will also bestow upon it the enjoyment of immortality, just as He grants it this short life in common with the soul,		61
4.	Those persons are deceived who feign another God the Father besides the Creator of the world; for he must have been feeble and useless, or else malignant and full of envy, if he be either unable or unwilling to extend eternal life to our bodies,		64
5.	The prolonged life of the ancients, the translation of Elijah and of Enoch in their own bodies, as well as the preservation of Jonah, of Shadrach, Meshach, and Abednego, in the midst of extreme peril, are clear demonstrations that God can raise up our bodies to life eternal,		65
6.	God will bestow salvation upon the whole nature of man, consisting of body and soul in close union, since the Word took it upon Him, and adorned it with the gifts of the Holy Spirit, of whom our bodies are, and are termed, the temples,		67
7.	Inasmuch as Christ did rise in our flesh, it follows that we shall be also raised in the same; since the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal,		70
8.	The gifts of the Holy Spirit which we receive prepare us for incorruption, render us spiritual, and separate us from carnal men. These two classes are signified by the clean and unclean animals in the legal dispensation,		72
9.	Showing how that passage of the apostle which the heretics pervert, should be understood: viz., "Flesh and blood shall not possess the kingdom of God,"		75
10.	By a comparison drawn from the wild olive-tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the Spirit is not capable of bringing forth fruit, or of inheriting the kingdom of God,		78
11.	Treats upon the actions of carnal and of spiritual persons; also, that the spiritual cleansing is not to be referred to the substance of our bodies, but to the manner of our former life,		80
12.	Of the difference between life and death; of the breath of life and the vivifying Spirit: also how it is that the substance of flesh revives which once was dead,		82
13.	In the dead who were raised by Christ we possess the highest proof of the resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God,		87
14.	Unless the flesh were to be saved, the Word would not have taken upon Him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by Him,		91
15.	Proofs of the resurrection from Isaiah and Ezekiel; the same God who created us will also raise us up,		94
16.	Since our bodies return to the earth, it follows that they have their substance from it; also, by the advent of the Word, the image of God in us appeared in a clearer light,		98
17.	There is but one Lord and one God, the Father and Creator of all things, who has loved us in Christ, given us commandments, and remitted our sins; whose Son and Word Christ proved Himself to be, when He forgave our sins,		100
18.	God the Father and His Word have formed all created things (which they use) by their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him,		103
19.	A comparison is instituted between the disobedient and sinning Eve and the Virgin Mary, her patroness. Various and discordant heresies are mentioned,		106
20.	Those pastors are to be heard to whom the apostles committed the churches, possessing one and the same doctrine of salvation; the heretics, on the other hand, are to be avoided. We must think soberly with regard to the mysteries of the faith,		108
21.	Christ is the Head of all things already mentioned. It was fitting that He should be sent by the Father, the Creator of all things, to assume human nature, and should be tempted by Satan, that He might fulfil the promises, and carry off a glorious and perfect victory,		110
22.	The true Lord and the one God is declared by the law, and manifested by Christ His Son in the gospel; whom alone we should adore, and from Him we must look for all good things, not from Satan,		114
23.	The devil is well practised in falsehood, by which Adam having been led astray, sinned on the sixth day of the creation, in which day also he has been renewed by Christ,		116
24.	Of the constant falsehood of the devil, and of the powers and governments of the world, which we ought to obey, inasmuch as they are appointed of God, not of the devil,		119
25.	The fraud, pride, and tyrannical kingdom of Antichrist, as described by Daniel and Paul,		121
26.	John and Daniel have predicted the dissolution and desolation of the Roman Empire, which shall precede the end of the world and the eternal kingdom of Christ. The Gnostics are refuted, those tools of Satan, who invent another Father different from the Creator,		125
27.	The future judgment by Christ. Communion with and separation from the Divine Being. The eternal punishment of unbelievers,		128
28.	The distinction to be made between the righteous and the wicked. The future apostasy in the time of Antichrist, and the end of the world,		130
29.	All things have been created for the service of man. The seceits, wickedness, and apostate power of Antichrist. This was prefigured at the deluge, as afterwards by the persecution of Shadrach, Meshach, and Abednego,		133
30.	Although certain as to the number of the name of Antichrist, yet we should come to no rash conclusions as to the name itself, because this number is capable of being fitted to many names. Reasons for this point being reserved by the Holy Spirit. Antichrist's reign and death,		135
31.	The preservation of our bodies is confirmed by the resurrection and ascension of Christ: the souls of the saints during the intermediate period are in a state of expectation of that time when they shall receive their perfect and consummated glory,		139
32.	In that flesh in which the saints have suffered so many afflictions, they shall receive the fruits of their labours; especially since all creation waits for this, and God promises it to Abraham and his seed,		141
33.	Further proofs of the same proposition, drawn from the promises made by Christ, when He declared that He would drink of the fruit of the vine with His disciples in His Father's kingdom, while at the same time He promised to reward them an hundred-fold, and to make them partake of banquets. The blessing pronounced by Jacob had pointed out this already, as Papias and the elders have interpreted it,		143
34.	He fortifies his opinions with regard to the temporal and earthly kingdom of the saints after their resurrection, by the various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the parable of the servants watching, to whom the Lord promised that He would minister,		147
35.	He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John,		151
36.	Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall He be all in all,		155
FRAGMENTS FROM THE LOST WRITINGS OF IRENÆUS,			158
Index of Texts,			189
Index of Principal Subjects,			200