Fragmentsa of Lost Works of S. Irenæus, Bishop of Lyons

Eusebius the Historian, in his Ecclesiastical History, Book v chapter 20, mentions three writings of S. Irenæus thus: Against those who at Rome were debasing the right Faith, Irenæus composes diverse Epistles. One he inscribed, To Blastus on the Schism, another, To Florinus, On Monarchy, or, On God being not the Author of evils. For this opinion did he appear to advocate. On his account again when drawn away into the error of Valentinus, is Irenæus’ work, On the Ogdoad, compiled: wherein he signifies that he himself “has received the first succession from the Apostles.” Eusebius then gives these two first extracts.

Again chapter 24, Eusebius introduces a third fragment by saying that S. Irenæus in the name of the brethren through Gaul, over whom he was, set forth that the Mystery of the Lord’s Resurrection should be observed only on Sunday, and in very many words besides duly admonishes Victor [Bishop of Rome] that he should not cut off whole churches of God which kept the tradition of ancient custom, and adds these words.

In chapter 26, he mentions three other writings of S. Irenæus, Concerning knowledge: To the Brother Marcian, in proof of the Apostolic preaching: and a Book of diverse disputations, wherein he makes mention of the epistle to the Hebrews, and of what is called The Wisdom of Solomon, citing from them.

I adjure thee who shalt copy this book by our Lord Jesus Christ and by His glorious Presence,²⁵⁵⁰* whereby He cometh to judge quick and dead, that thou collate what thou hast copied and amend it with all care to the copy whence thou didst transcribe.²⁵⁵¹* Thou shalt likewise copy this adjuration and put it in thy transcript.

These doctrines, Florinus,²⁵⁵²* (to speak sparingly) are of no sound mind: these doctrines are dissonant to the Church and invest with the deepest impiety those who assent to them: these doctrines not even the heretics who are without the Church ever durst set forth: these doctrines the elders which were before us; who were pupils too of the Apostles, delivered not unto thee. For I saw thee, when I was yet a child, in Lower Asia with Polycarp, and thou wert in stately position in the royal palace and studying to approve thee to him. For^²⁵⁵³b I recall rather what happened then than what are more recent (for what we learnt from our very childhood grow on with our soul and are a part of it) so that I can even tell the place where the blessed Polycarp used to sit and converse and his goings forth and comings in and the manner of his life and the form of his body and discourses that he used to make to the people, and his intercourse with John how he would tell of it, and that with the rest of those who had seen the Lord, and how he would recount their words: and concerning the Lord what things they were which he had heard from them both as to His mighty works and His Teaching, as Polycarp having received them from the eye-witnesses of the Life of the Word, used to recount them consonantly to the Scriptures. These things did I then too by the mercy of God which was upon me hear diligently, noting them not on paper but in my own heart and ever by the grace of God do I ruminate them aright^²⁵⁵⁴1. And I can protest before God that if the blessed and Apostolic Elder had heard any such thing, he would have cried out and stopped his ears, and as he was wont, saying, “O good God, unto what times hast Thou reserved me that I should endure these things,” would have fled even the place where sitting or standing he had heard such words. And from his epistles too, which he used to write either to the neighbouring Churches confirming them, or to any of the brethren, admonishing them and urging them, can this be shewn.

III

Not only respecting the day is the dispute,²⁵⁵⁵* but also as to the manner itself of the fast. For some think that they ought to fast one day, others two, others even more, others forty; they measure their day by the hours of day and night. And such the diversity of those who observe it, a diversity taking place not now in our time, but long before, in the time of those who were before us, they who did less exactly (as it seems) govern, having handed down their own simple and private habit to the succeeding generation. And none the less both all these were at peace, and we are at peace one with another, and the diversity of the fast commends the concord of the faith.… And the elders before Soter, who were over the Church which you now rule, Anicetus I mean and Pius and Hyginus and Telesphorus and Xystus, did neither themselves observe nor committed to their successors. And no less were they who did not keep it at peace with those of the parishes in which it was kept, coming to them, albeit the observance was contrary to those who observe not, and never were any because of this put forth. Yea the elders themselves who were before you who themselves did not keep it used to send the Eucharist to those of the Parishes who observe it. And when the blessed Polycarp was staying at Rome in the time of Anicetus and they had little differences with one another on some other matters, straightway they made peace, not caring to wrangle on this head. For neither could Anicetus persuade Polycarp not to keep,²⁵⁵⁶* in that with John the disciple of our Lord and the rest of the Apostles with whom he lived^²⁵⁵⁷2, he had ever kept it, nor yet did Polycarp persuade Anicetus to observe it, who said that he ought to hold the custom of the Elders who were before him. And these things being so, they communicated with one another, and in the Church Anicetus yielded the Eucharist to Polycarp, out of reverence that is, and they departed in peace from one another, both those who observed and those who observed not having the peace of the whole Church.

Wherein a man is able to do good to his neighbours and doth it not,²⁵⁵⁸* he will be deemed alien from the love of the Lord.

Maximus Conf. (opp. ii. 152 ed. Combefis. Par. 1675) quotes this from St. Irenæus’ treatise to Demetrius, Deacon of Vienne, On the Faith, which (he says) commences, “Seeking God, hear David saying.”

The Will and Operation of God is the creative and providential cause of every time and place and age and every nature. The reason that is in us is the will of the intellectual soul, as being its self-actuating^²⁵⁵⁹3 power. Will is the mind desiring and desire thinking, inclining itself to the object of its desire.

God,²⁵⁶⁰* in that He is immeasurable and Creator of the world and Almighty, by His Will immeasurable and creative of the world and Almighty, and by a new result, mightily and efficaciously caused that the whole fulness of those things which have been born, should come to the birth, when before they were not; whatever namely does not fall under the power of sight, and that which is subject to sight. And therefore He contains them all and brings them to their own proper end unto which they were raised up and born, which is in no wise changed into other than what it was before by nature. For this belongs to the operation of God, not merely to go forward into infinity of mind^²⁵⁶¹4, or even to outpass understanding^²⁵⁶²5, reason and speech, time place and all age, but also to overpass essence and fulness or perfection.

VII

Not bending the knee on the Lord’s Day^²⁵⁶³6, is a symbol of the Resurrection, through which by the grace of Christ we were freed both from our sins, and from death which was in Him put to death. From apostolic times did this custom take its beginning, as says the holy Irenæus Martyr and Bishop of Lyons, in his discourse on Easter, wherein he makes mention of Pentecost too,²⁵⁶⁴* wherein we bend not the knee, since it is of equal account^²⁵⁶⁵7 with the Lord’s day, according to the reason given.

VIII

In Latin, in Leontius of Byzantium, Lib. 1 against Nestorius and Eutyches in Gallandi, Bibl. vet. Patr. t. xii. 669. Massuet says that the Greek Ms. 2951 of the Royal Library, Paris has it, with the heading, Against Valentinus. See the same extract below, (p. 558) from the Syriac, with the note giving Grammaticus’ citation of it under the same title and Severus’ strenuous contradiction of the title: also Severus’ statement that the closing words of the natures, are a misquotation of the heretics.

For as the ark was overlaid within and without with pure gold, so was the Body of Christ too pure and translucent, adorned within by the Word, guarded without by the Spirit, that of both might be shewn the illustriousness of the natures.

From St. John Dam. Parallela Sacra lit.²⁵⁶⁶* O tit. ix. t. ii. 630 ed. Lequien. It is repeated again in Mr. Harvey’s edition, as XLI, from the Vatican Ms. 1553 which gives the title From his constitutions, ἐκ τῶν διατάξεων, unless this be an error for ἐκ τῶν διατάξεων, From the Disputations.

Speaking ever well of the worthy, never ill of the unworthy, we too shall attain the glory and kingdom of God.

From the same, Lit. π, tit. iv. (ii 637).

It belongs and beseems God of a truth, to be gracious, to be merciful, to save His own works, even though they be borne down unto peril of destruction:²⁵⁶⁷* for with Him (says he) there is mercy.

From the the same, Lit. X tit. iv (ii. 724). The Editor says that one of his Mss. cites this as From the Disputations: cf. the mention of Eusebius above (p. 539), to which Lequien refers.

The work of a Christian is nought else, save to study to die.

XII

We^²⁵⁶⁸c therefore believe that our bodies too will rise. For even though they decay, yet they perish not, for their remains earth receives and keeps, like seed nourished and combined with the richer soil. Again like bare grain it is sown, and by the command of God Who created blooming, is it raised clothed and glorious, not before it die and is dissolved and commingled with earth: thus have we believed and not idly the resurrection of the body. But even though it be for a season dissolved by reason of the disobedience at the beginning, it is put in the smelting place of the earth, again to be re-formed, not this decaying body but pure and decaying no longer; since to each body will its own soul be given back, and the soul clad herein will not mourn but will rejoice, abiding pure, habiting with a spouse upright and not treacherous^²⁵⁶⁹8, in all things having with all …^²⁵⁷⁰d will receive … will receive the body not changed, neither removed from passion or disease, nor glorious, but as they died, in sin or in righteousness: and such as they were, such will they put them on when they live again, and such as they were in unbelief, such will they faithfully be judged.

XIII

For^²⁵⁷¹e the Greeks seizing the slaves of Christian Catechumens, then torturing them that so they might learn from them some secret thing respecting the Christians, these slaves, not being able to speak what should please those who were torturing them, except as far as they had heard from their masters, that the Divine Communion is the Body and Blood of Christ: they supposing that it was really flesh and blood, told this to those who inquired. But they immediately on learning that this was a sacred rite of the Christians, both sent word of this to the other Greeks, and tried to compel by torture the martyrs Sanctus and Blandina to confess it. To whom Blandina well and courageously answered, How (said she) could they endure such things who for religious discipline abstain even from lawful meats?

XIV

How^²⁵⁷²f were it possible that the serpent who was created by God without speech and understanding,²⁵⁷³* should as one reasonable and endowed with speech say anything? If of his own power he gave to himself speech and discernment and understanding and reply to those things which were spoken by the woman, then every serpent too is not hindered from doing this: but if again they shall say that by Divine counsel and œconomy did this one speak with human voice to Eve, they make God the author of sin. Nor yet were it possible for the wicked devil to give speech from not being into being to nature unendowed with speech: since then would he never have ceased discoursing in guile to men and deceiving them by means of serpents and wild beasts and birds. Whence being a wild beast too, heard he the command given by God to the man and to him alone mystically given, when not even the woman herself had learnt it? Why fell he not foul of the man rather, not of the woman? And if you should say that he attacked her as the weaker; on the contrary she was clearly the more valiant, as her husband’s helpmeet in the transgressing the commandment. For she alone by herself withstands the serpent and after a sort of withstanding and contention did she, overcome by guile, eat of the tree, but Adam not a whit striving or contradicting, partook of the fruit that was given him by his wife, which is an argument of utter weakness and unmanly mind. For the woman thrown in wrestling by the daemon, is pardonable, but Adam worsted by a woman will be unpardonable, as having received the commandment face to face from God. For the woman having heard of the command from Adam, was lightly disposed towards it, either as not being counted worthy that God should speak to her too, or even as doubting, haply supposing that the commandment was given her by Adam from his own self. The serpent found her apart by herself that he might be able to commune with her privately. And seeing her eating of the trees or not eating, he obtained her eating of the tree. And if eating, it is clear that it was as being in a body subject to decay: for all that entereth into the mouth passeth into the draught.²⁵⁷⁴* If then subject to decay, clearly also mortal. If mortal, no longer was that voice of God a curse or a sentence which saith to the man,²⁵⁷⁵* Dust thou art and unto dust shalt thou return, as the truth of facts is. But if again the serpent looked on the woman not eating, how did he bring over to the taking of food her that had never eaten? And who was it who told this murderous miscreant serpent that the sentence of God upon them of death would not come to pass, of God who said,²⁵⁷⁶* In the day that ye eat ye shall surely die: and not only so but that along with the …^²⁵⁷⁷g the eyes also of them would be opened, which before saw not? with the said opening making an entry for death.

The fragments which follow are chiefly from Mss. Catenae on portions of the Old and New Testament: many are also extant in the Catena on the Octateuch and Historical Books published at Leipzig in the year 1771.

These^²⁵⁷⁸h things Balaam uttering long ago in enigmas was not acknowledged, and now Christ present and fulfilling them was not believed; whence he foreseeing and marvelling saith,²⁵⁷⁹* Ah, ah, who shall live when God orders these things?

XVI

Having^²⁵⁸⁰i anew gone through the Law to the generation which came after those which were destroyed^²⁵⁸¹k in the wilderness,²⁵⁸²* he teaches carefully Deuteronomy, not as giving another Law, besides that of old appointed to their fathers, but summing up this very one: that hearing what befell their fathers they might fear God with all their heart.

XVII

From^²⁵⁸³l whom Christ was fore-typified and acknowledged and born: for in Joseph He was fore-typified, from Levi and Judah He was born after the flesh as King and Priest, through Symeon He was acknowledged in the Temple, through Zabulon He was believed on among the Gentiles,²⁵⁸⁴* as the Prophet saith, The Land of Zabulon, through Benjamin (Paul) He preached unto all the world was glorified.

XVIII

And^²⁵⁸⁵m this not idly, but in order that through the number of the ten men,²⁵⁸⁶* he might be shewn to have Jesus with him as his helper.²⁵⁸⁷* [As^²⁵⁸⁸n being not in accord with them and not choosing to communicate in what they idolatrously were doing they bring a charge against him, for Hierobaal is called the tribunal of Baal.]

XIX

Take to thee Jesus the son of Nun.²⁵⁸⁹* For^²⁵⁹⁰o it was right that Moses should bring forth the people out of Egypt, but that Jesus should bring them into their inheritance, and that Moses as the Law, should receive rest, Jesus as the word and the unlying type of the Hypostatic Word should speak to the people; and that Moses should give manna as food to the fathers,²⁵⁹¹* but Jesus the new, even now a first-fruit of life, a type of the Body of Christ, as saith the Scripture too, that then the Lord’s manna ceased,²⁵⁹²* after the people had eaten corn from the land.

Thou shalt not go with them neither shalt thou curse the people.²⁵⁹³* He^²⁵⁹⁴p speaks in a figure, not of the people, for they were all overthrown, but on account of the foreshewn Mystery of Christ. For since He was to be born of the fathers according to the flesh, the Spirit afore instructs the man, lest going forth in ignorance he should curse the people. [Not^²⁵⁹⁵q as though a curse availeth ought against God’s Will, but for a token of the providence of God which He had towards them because of their forefathers.]

XXI

And this man was riding upon his ass.²⁵⁹⁶* The ass^²⁵⁹⁷r embraced the type of the Body of Christ, whereon all men resting from their toils are borne as on a chariot. For the Saviour took the burden of our sins. But the Angel who appeared to Balaam was the Word Himself, and He had in His Hand a Sword,²⁵⁹⁸* to wit, the Authority which He held from above.

XXII

God is not as man.²⁵⁹⁹* He^²⁶⁰⁰s shews that all men changing their purpose lie, God not so, for He ever abideth True, performing whatsoever He will.

XXIII

To render vengeance from the Lord to Midian.²⁶⁰¹* For^²⁶⁰²t he that no longer speaketh in the Spirit of God,²⁶⁰³* but against God’s Law setteth up another law, that of fornication, will no longer be accounted as a Prophet, but as a soothsayer: for he not abiding in the commandment of God, received meet reward of his evil machination.

XXIV

Know^²⁶⁰⁴v that every man is either empty or full. For if &c.

XXV

The lad therefore^²⁶⁰⁵w which led Sampson by the hand will typify John Baptist who points out to the people faith to Christ-ward.²⁶⁰⁶* The house, wherein they were gathered, is the world wherein dwelt alien and unbelieving nations which sacrifice to their idols: the two pillars are the two Testaments. Sampson therefore leaning on the pillars, is the people when taught acknowledging the Mystery of Christ.

XXVI

And the man^²⁶⁰⁷x of God said,²⁶⁰⁸* Where fell it? and he shewed him the place. And he cut down a stick and cast it in thither and the iron did float. This was a token of the lifting up of souls through the wood, whereon He suffered who is able to lift up souls which follow His upward Ascent. Whereof that too was an indication, viz., that many souls ascended and were seen in their bodies,²⁶⁰⁹* along with the descent of the Holy Soul of Christ. For as wood most light went under water,²⁶¹⁰* iron most weighty did float, so by the union of God the Word which was united to flesh by a Natural and Personal Union, the weighty and earthy was borne up by the Divine Nature into the heavens, immortalised after the Resurrection.

XXVII

The^²⁶¹¹y Gospel according to Matthew was written to Jews, for these were longing all exceedingly for Christ of the seed of David. But Matthew, having the same longing, yet more powerfully, was zealous in all ways to give them proof that Christ was of David’s seed: wherefore he also began from His generation.

XXVIII

The axe at the root,²⁶¹²* he^²⁶¹³z says, rousing unto the acknowledgement of the truth and purging by fear and preparing to bear fruit good and in his season.

XXIX

See^²⁶¹⁴a the grain of mustard seed shewn by the parable and the Heavenly Word sown like seed in the world as in a field,²⁶¹⁵* having in it the redness and pungency of strength: for He was preached Judge of the whole world. He hidden in the heart of the earth in a tomb and after three days born a most mighty tree, did spread out His branches unto the ends of the earth, whence the 12 Apostles springing^²⁶¹⁶9, goodly branches and blooming, became shelter to the Gentiles as fowls of the heaven,²⁶¹⁷* under which boughs all sheltered, like birds gathered under the nest, partook of the sustaining and heavenly food which proceedeth from them.

XXX

belongs to Book III. xviii. 7. as Mr. Harvey notes.

XXXI

Josephus says^²⁶¹⁸b that while Moses was being brought up in the Palace,²⁶¹⁹* he, appointed General against the Æthiopians and overcoming, married that king’s daughter, seeing that of her longing for him she betrays the city to him.

XXXII

From another Book of Irenæus the Compiler On matter being not originate.

Since^²⁶²⁰c certain, moved I know not whence, take away the creative power of God up to^²⁶²¹d the half, saying that He is the cause only of the quality of matter^²⁶²²e, saying that matter itself is inoriginate, come let us ask them what … [here a line has been half cut away at the top of the page in the Ms.] immutable. Matter therefore is immutable. If matter be immutable, and the immutable does not change its quality, the world is not created of it. Whence^²⁶²³f it appears to them a thing redundant that God should impose qualities on matter, seeing that matter is not recipient of change, being inoriginate. Again if matter be inoriginate, it hath full surely been endowed^²⁶²⁴g with a certain quality and that immutable, it will not be recipient of further qualities, nor will the world have been made of it; and if the world be not made of it, it puts God utterly outside of creating^²⁶²⁵h.

XXXIII

And dipped^²⁶²⁶1, he says^²⁶²⁷i,²⁶²⁸* in Jordan seven times. Not in vain in old time was Naaman being a leper baptized^²⁶²⁹2 and cleansed, but for our information, who being lepers in our sins are cleansed by the holy water and Invocation of the Lord, from our old transgressions, as new born children spiritually regenerated,²⁶³⁰* as the Lord too saith, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of Heaven.

XXXIV

If^²⁶³¹j the body of Elisha itself dead raised a dead man,²⁶³²* how much more shall God Who quickeneth the dead bodies of men bring them unto judgment?

XXXV

The^²⁶³³k true knowledge therefore is understanding Christ-ward,²⁶³⁴* which Paul calls the wisdom of God in a Mystery,²⁶³⁵* the hidden wisdom, which the carnal man receiveth not, the preaching of the Cross, which if a man taste of, he will not approach to the perverse disputings and strife of words of the swollen and puffed up,²⁶³⁶* who intrude into those things which they have not seen.²⁶³⁷* For free from figure^²⁶³⁸3 is the truth,²⁶³⁹* and nigh thee is the word in thy mouth and in thy heart,²⁶⁴⁰* as the same Apostle saith,^²⁶⁴¹l … to the obedient. For it makes us like Christ, if we know the power of His Resurrection and the fellowship of His Sufferings. For this is the essence^²⁶⁴²m of the Apostolic doctrine and of the most holy Faith which was delivered to us, which the unlettered receive, and men of small learning taught,²⁶⁴³* who give not heed to endless genealogies, but rather give diligence for the amendment of their life, lest they, deprived of the Divine Spirit, miss of the kingdom of Heaven. For the first thing is to deny thyself and to follow Christ, and they who do these things are carried on to perfection, having fulfilled the whole will of the Master, made sons of God though spiritual regeneration and heirs of the kingdom of Heaven,²⁶⁴⁴* which seeking first they shall not be let go.

XXXVI

They who have close followed the second constitutions of the Apostles know that the Lord in the New Testament appointed a new offering,²⁶⁴⁵* according to that in Malachi the Prophet,²⁶⁴⁶* For from the rising of the sun and unto its setting hath My Name been glorified among the Gentiles, and in every place incense is offered unto My Name and a pure offering;²⁶⁴⁷* as John too saith in the Apocalypse, The incense is the prayers of the Saints,²⁶⁴⁸* and Paul beseecheth us to present our bodies a sacrifice living, holy, well-pleasing to God,²⁶⁴⁹* our reasonable service, and again, Let us offer the sacrifice of praise, that is, the fruit of our lips. These^²⁶⁵⁰n offerings are not according to the Law,²⁶⁵¹* the hand-writing whereof the Lord having blotted out, took it out of the way; but in spirit, for in spirit and in truth must we worship God.²⁶⁵²* Wherefore the oblation too of the Eucharist is not fleshly but spiritual and thereby clean. For we offer to God the bread and the cup of blessing, giving thanks to Him that He bade the earth to send forth these fruits for our nourishment, and afterward having duly performed the oblation, we call on the Holy Ghost that He would make this Sacrifice and the Bread the Body of Christ and the Cup the Blood of Christ, that they who receive these antitypes, may obtain forgiveness of sins and eternal Life. They therefore who bring these offerings for a memorial unto the Lord, approach not unto Jewish doctrines, but spiritually ministering will be called children of wisdom.

XXXVII

The Apostles enjoined that we should not judge any in meat and in drink and in respect of a feast or new moon or Sabbaths.²⁶⁵³* Whence then these contests? whence the schisms? we feast, but in the leaven of malice and wickedness,²⁶⁵⁴* rending the Church of God, and we keep the external that we may cast away the better, faith and love. These feasts then and fasts we heard from the prophetic words are displeasing to the Lord.

XXXVIII

Christ called the Son of God before the ages, was seen in the fulness of time, that through His Blood He might cleanse us who are under sin, presenting us pure sons to the Father, if we yield ourselves docile to the instruction of the Spirit. And at the end of the times, He will come to bring to nought all evil and to restore all things,²⁶⁵⁵* that there may be an end of all defilements.

XXXIX

This and the 4 next were printed by Muenter from Vatican Mss. from Cod. Vat. 331.²⁶⁵⁶*

And found a jawbone of an ass.²⁶⁵⁷* We^²⁶⁵⁸o must note, that no longer does the Divine Scripture after his fornication say of his achievements,²⁶⁵⁹* The Spirit of the Lord came upon him: for so is the sin of fornication in regard to the body, that one sins against God’s Temple,²⁶⁶⁰* according to the Divine Apostle.

from Cod. Vat. 746.

This^²⁶⁶¹p indicates the persecution against the Church by the nations that yet remain in unbelief. But he who suffers it, looked that there should be an avengement against those who make war. Through what comes the avengement? First through flight unto the spiritual rock,²⁶⁶²* next through finding the jawbone of the ass.²⁶⁶³* A type of the jawbone is the Body of Christ.

XLI

the same as IX

XLII

from Cod. Vat. 756.

Prophecy^²⁶⁶⁴q herein signified that the people having become transgressors shall be holden in the cords of their own sins.²⁶⁶⁵* His bonds being loosed of their own accord signifies that on repentance they shall again be loosed from the bands of their sins.²⁶⁶⁶*

XLIII

It is^²⁶⁶⁷r not easy to persuade a soul holden of error.

XLIV

The same as XXIII

XLV

Here Stieren gave from Dr. Cramer’s Catena [whence Mr. Harvey gathered it into his edition ii. 510] the words, The god of the world, called god by the unbelievers, i.e., Satan. But Dr. Cramer’s Catena (v. 373) cites S. Chrysostom saying, i.e., God blinded the minds of the unbelieving of this world, for the world to come hath no unbelief [from S. Chrysostom’s Hom. 8. on the second Epistle to the Corinthians,] and adds immediately after, Irenæus too saith the same. Dr. Cramer in the same volume p. 479 quotes just the same words from the Bodleian Ms. Misc. 185. The reference to S. Irenæus will belong to his Book 3, chap. 7 § 1, above page 217, where after giving the text in this from he adds, of the unbelieving of this world he saith that they shall not inherit the future age of incorruption. The words which Stieren took from Dr. Cramer are those which follow the words, Irenæus too saith the same, they are attributed by the Paris Ms. Cod. 224, a tenth century Ms., to S. Cyril in the beginning of his first book against Julian, and Œcumenius’ published Catena, p. 520, Verona, 1532, says much the same; they belong to that work p. 6 B.

XLVI

John^²⁶⁶⁸s at his birth looses Zachariah’s silence. For verily it softened not his Father, when voice proceeded forth from silence^²⁶⁶⁹t: but as voice disbelieved chained his tongue, so manifested it gives freedom to his father to whom he was both promised and born. But voice and lamp are forerunner of Word and Light.

XLVII

belongs to Book III. x. 4. as Mr. Harvey notes.

The Syriac fragments collected by Mr. Harvey from British Museum Mss. begin here.

From the 1st Book of Kings, about Elkanah and Samuel which begins

In the Book before this, I gave the History of blessed Ruth.

Since^²⁶⁷⁰v therefore seventy tongues were indicated by the number [of the young men with David] which by David were gathered into one tongue, need is it that it be shewn besides that the Ark was a type of the Body of Christ; and it is pure and without spot. For as the Ark was gilded with pure gold both within and without, so was the Body of Christ too pure and resplendent: within adorned by the Word, and without kept by the Spirit; for by Both will its^²⁶⁷¹4 Glory be manifested.

From the Interpretation of the Song of Songs.

But^²⁶⁷²w haply through these things which have been produced did the Word receive from of old His interpretation: we being assured that in each one of us are two men, for they are conceived of as being one hidden, the other manifest: one corporeal, the other spiritual: in that their generation is twin, for as one do they two enter the world, for the soul does not precede the body in its existence, and the body does not precede the soul in its formation; but the two are co-eval: their food is purity and a sweet-smelling savour.

Written to a certain Alexandrian, that we ought to keep the feast of the Resurrection on a Sunday.

For^²⁶⁷³x then in truth will there be universal joy in all its fulness to all those who have believed the Life: and in every man hath been confirmed the Mystery of the Resurrection and the Hope of Incorruption and the beginning of the Eternal Kingdom; in that the Lord overcame^²⁶⁷⁴y Death, Man’s foe, and the flesh which rose from the dead dieth no more, but being changed unto Incorruption and blended with the Spirit, the Heavens having been opened, He has offered it glorified to the Father.

From S. Irenæus’ Letter to Victor Bishop of Rome about a Priest Florinus who was eager after the madness (ܫܥܝܘܬܐ is an error for ܫܢܝܘܬܐ) of Valentinus and put forth an abominable book.²⁶⁷⁵*

And^²⁶⁷⁶s now since haply the writings of those who have come as far as to us, escape your notice, I tell you [of them] that you for your dignity may remove out of the way the writings which bring blame upon you (because he who wrote them boasts that he is one of you) and do harm to the many who in their simplicity and without question receive as from a Priest this blasphemy against God. Rebuke^²⁶⁷⁷a also him who wrote these things whereby he doth harm not only to those that are about him, whose mind is ready for blasphemy against God, but hurts our people likewise who have through his writing conceived within them false notions about God.

The^²⁶⁷⁸b Law and the Prophets and Evangelists preached of Christ that He was born of a Virgin, and that He suffered upon the Wood, and that He appeared from the dead and ascended into Heaven and was glorified of the Father and is King for ever; and that this is the Perfect Mind, the Word of God begotten before the light, Who is with Him, the Creator of all, the Framer of Man, He Who is All in all, in the Patriarchs a Patriarch, among Laws a Law, among Priests an High Priest, among Kings a Ruler, among Prophets a Prophet, among Angels an Angel, among Men a Man, with the Father the Son, with God God, King for evermore.

For this is He Who was with Noe a Sailor^²⁶⁷⁹h, and Who led Abraham,²⁶⁸⁰* Who with Isaac was bound and with Jacob was in exile, [with Moses was Leader and Lawgiver to the people, preached in the Prophets, Incarnate of the Virgin, born in Bethlehem, received of John, and baptized in Jordan, tempted in the wilderness and found [to be] the Lord. He it was that gathered the Apostles and preached the kingdom of Heaven, enlightened the blind and raised the dead, seen of the People in the Temple and holden not worthy of their faith, seized by the Priests and led before Herod, doomed in the Presence of Pilate; He shewed Himself in the Body, hung on the Wood and was raised from the dead, shewn to the Apostles and borne into Heaven, sitteth at the Right Hand of the Father and by Him glorified as the Resurrection of the Dead: Salvation of the lost, Light of them that live in darkness and Redemption of them that are born] Shepherd of them who were delivered and Spouse of the Church, Ruler of the Cherubin, Chief Captain of the Angels, God of God, Son of the Father, Jesus Christ, King for ever and ever. Amen.

The holy Books know Christ, that as He is Man so also is He not Man, and as He is Flesh, so also is He Spirit and Word of God and God. And as in the last times He was born of Mary, so also as the First-born of the whole Creation proceeded He forth of God: and as He hungered so also did He fill, as He thirsted, so also gave He drink both of old to the Jews,²⁶⁸¹* in that Christ was the Rock, and now to believers does Jesus give to drink spiritual waters which well forth unto everlasting Life.²⁶⁸²* And as the Son of David, so too the Lord of David, and as of Abraham, so too ere Abraham, and as the Servant of God,²⁶⁸³* so also Son of God and Lord of all, and as He was spat on in scorn,²⁶⁸⁴* so breathed He the Holy Ghost on His Disciples, and as He suffered anguish, so also giveth He joy to His People, and as He was holden and was subject to the touch,²⁶⁸⁵* so again passed He through the midst of them that would hurt Him,²⁶⁸⁶* untaken, and through the closed doors He entered and was not hindered; and as He slept, so also commanded He the sea and the blasts and the winds.²⁶⁸⁷* And as He suffered, so also He liveth and quickeneth and healeth from every sickness: and as He died, as also is He the Resurrection of the Dead; a Scorn upon earth, and in Heaven high above all honour and Praise.²⁶⁸⁸* Who was crucified of weakness, but liveth of the Might of God, Who went down to the under parts of the earth, and ascended above the Heaven; for Whom the Manger sufficed and Who filled all;²⁶⁸⁹* Who was dead and is alive for evermore, Amen.

Then came to Him the mother of Zebedee’s children with her sons worshipping and asking somewhat of Him.²⁶⁹⁰*

No empty^²⁶⁹¹i thoughts are these nor purposeless words, here proposed; the words Then came prefixed as a preface have a correspondence with those before explained.

Sometimes virtue is to be by us admired not only for the example, but also in regard to the time; like (I would say) the early fruit of the grape or fig-tree or other fruit, whence being still young no one looketh for ripeness or fullness; notwithstanding one see something imperfect, yet doth he not contemn the plucked grape as useless, but gladly seizes it appearing before its time nor looks whether the grape have perfect delight, yea rather he takes pleasure herefrom that it appears before the rest. In like manner God also, when He seeth that the faithful have wisdom albeit imperfect and a small faith, by no means regarding a defect of this kind, does not therefore reject them, yea rather as fruits before their time, He welcomes and receives them, and honours any soul which is adorned with virtue, even though not complete. He pardons it as being yet praemature and loves it because, more ready than the rest,²⁶⁹²* it seized on the blessing beforehand for itself.

Wherefore Abraham,²⁶⁹³* Isaac and Jacob our fathers are to be had in admiration above all, in that they were first in setting forth ensamples of virtue. How many Martyrs are there like unto Daniel?^²⁶⁹⁴k how many martyrs (I say) are imitators of the Three Children in Babylon, and yet their memory has not been commended like unto theirs: for they were first-fruits and beginnings of fruitfulness. Therefore did God bid their life to be related, for imitation of those who should come after.

But that virtue is accepted with God, as the first beginnings of fruits, hear Himself.²⁶⁹⁵* As the grape, He says, I found Israel, and as the early fig, your fathers. Therefore do not proclaim that the faith of Abraham is blessed only in that he believed: would you wonder at Abraham? Look how that one man, when six hundred in the world had been infected with error, alone did recognize his allegiance. Wouldest thou marvel at Daniel? Look at Babylon haughty in the prime and luxury of ungodliness, and hence all men everywhere given up to sin: yet did he, uprising from the very depths, spue forth the brine of sins and rejoice to be plunged in the pure fountains of godliness. In like wise now too in respect of that mother of Zebedee’s children, do not only wonder at the things which she said but at the time when she said them. For when came she to the Redeemer?²⁶⁹⁶* Not after the Resurrection, not after the preaching of His Name,²⁶⁹⁷* nor the restoration of His Kingdom, but on the Lord’s saying,²⁶⁹⁸* Behold we go up to Jerusalem and the Son of Man shall be delivered to the chief priests and scribes and they shall kill Him and the third day He shall rise again. These things the Saviour told of His Passion and Cross, in them He was foretelling His Passion nor did He deny that it would be most full of shame through the Chief Priests. But she had heard in other terms of the œconomy of the Passion: the Saviour was foretelling Death, she was asking for the glory of immortality: the Lord was telling that He must stand before wicked Judges, she all unmindful of that judgment was sueing as of a Judge,²⁶⁹⁹* Grant (says she) that those my sons may sit, one on thy Right Hand and the other at Thy Left, in Thy glory. In the one suffering is spoken of, in the other a Kingdom is understood. The Saviour was speaking of the Cross, she was viewing the glory that knows no suffering. She therefore (as I said) is to be admired, not only as to what she asks, but also as to the time at which she asks.

She indeed was affected, not only in that she was godly, but as a woman also. And verily she considered and believed, instructed by His words, that Christ’s Kingdom would flourish in glory and march through the breadth of the earth and be increased by the preaching of godliness. She understood (as the truth was) that He who was seen in lowly guise, delivered and received every promise.

I will enquire another time when our discourse is about that abasement whether our Lord refused the petition about the Kingdom. But she thought that she would not have the same confidence, when with Angel guards, He should be attended by Angels and receive the service of the whole Host of Heaven. Taking therefore the Saviour apart in a retired place,²⁷⁰⁰* she was with all earnestness suing of Him things which transcend all human nature.^²⁷⁰¹l

Thanks be to God.

↑ Back to top