XLVII.
The [4894] birth of John [the Baptist] brought the dumbness of Zacharias to an end. For he did not burden his father, when the voice issued forth from silence; but as when not believed it rendered him tongue-tied, so did the voice sounding out clearly set his father free, to whom he had both been announced and born. Now the voice and the burning light [4895] were a precursor of the Word and the Light.
[4894] Extracted from a ms. of Greek theology in the Palatine Library at Vienna. The succeeding fragment in the editions of Harvey, Migne, and Stieren, is omitted, as it is merely a transcript of book iii. ch. x. 4.
[4895] John v. 35.
XLVIII.
As [4896] therefore seventy tongues are indicated by number, and from [4897] dispersion the tongues are gathered into one by means of their interpretation; so is that ark declared a type of the body of Christ, which is both pure and immaculate. For [4898] as that ark was gilded with pure gold both within and without, so also is the body of Christ pure and resplendent, being adorned within by the Word, and shielded on the outside by the Spirit, in order that from both [materials] the splendour of the natures might be exhibited together.
[4896] This fragment commences a series derived from the Nitrian Collection of Syriac mss. in the British Museum.
[4897] The Syriac text is here corrupt and obscure.
[4898] See. No. viii., which is the same as the remainder of this fragment.
XLIX.
Now [4899] therefore, by means of this which has been already brought forth a long time since, the Word has assigned an interpretation. We are convinced that there exist [so to speak] two men in each one of us. The one is confessedly a hidden thing, while the other stands apparent; one is corporeal, the other spiritual; although the generation of both may be compared to that of twins. For both are revealed to the world as but one, for the soul was not anterior to the body in its essence; nor, in regard to its formation, did the body precede the soul: but both these were produced at one time; and their nourishment consists in purity and sweetness.
[4899] The Syriac ms. introduces this quotation as follows: "From the holy Irenæus Bp. of Lyons, from the first section of his interpretation of the Song of Songs."
L.
For [4900] then there shall in truth be a common joy consummated to all those who believe unto life, and in each individual shall be confirmed the mystery of the Resurrection, and the hope of incorruption, and the commencement of the eternal kingdom, when God shall have destroyed death and the devil. For that human nature and flesh which has risen again from the dead shall die no more; but after it had been changed to incorruption, and made like to spirit, when the heaven was opened, [our Lord] full of glory offered it (the flesh) to the Father.
[4900] This extract is introduced as follows: "For Irenæus Bishop of Lyons, who was a contemporary of the disciple of the apostle, Polycarp Bishop of Smyrna, and martyr, and for this reason is held in just estimation, wrote to an Alexandrian to the effect that it is right, with respect to the feast of the Resurrection, that we should celebrate it upon the first day of the week." This shows us that the extract must have been taken from the work Against Schism addressed to Blastus.
LI.
Now, [4901] however, inasmuch as the books of these men may possibly have escaped your observation, but have come under our notice, I call your attention to them, that for the sake of your reputation you may expel these writings from among you, as bringing disgrace upon you, since their author boasts himself as being one of your company. For they constitute a stumbling-block to many, who simply and unreservedly receive, as coming from a presbyter, the blasphemy which they utter against God. Just [consider] the writer of these things, how by means of them he does not injure assistants [in divine service] only, who happen to be prepared in mind for blasphemies against God, but also damages those among us, since by his books he imbues their minds with false doctrines concerning God.
[4901] From the same ms. as the preceding fragment. It is thus introduced: "And Irenæus Bp. of Lyons, to Victor Bp. of Rome, concerning Florinus, a presbyter, who was a partisan of the error of Valentinus, and published an abominable book, thus wrote."
LII.
The [4902] sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God. And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ" [4903] Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. [4904] And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. [4905] And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples. [4906] And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, [4907] and entered without impediment through closed doors. [4908] And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" [4909] who "descended into the lower parts of the earth," and who "ascended up above the heavens;" [4910] for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.
[4902] This extract had already been printed by M. Pitra in his Spicilegium Solesmense, p. 6.
[4903] 1 Cor. x. 4.
[4904] John iv. 14.
[4905] John viii. 58.
[4906] John xx. 22.
[4907] John viii. 59.
[4908] John xx. 26.
[4909] 2 Cor. xiii. 4.
[4910] Eph. iv. 9, 10.
LIII.
With [4911] regard to Christ, the law and the prophets and the evangelists have proclaimed that He was born of a virgin, that He suffered upon a beam of wood, and that He appeared from the dead; that He also ascended to the heavens, and was glorified by the Father, and is the Eternal King; that He is the perfect Intelligence, the Word of God, who was begotten before the light; that He was the Founder of the universe, along with it (light), and the Maker of man; that He is All in all: Patriarch among the patriarchs; Law in the laws; Chief Priest among priests; Ruler among kings; the Prophet among prophets; the Angel among angels; the Man among men; Son in the Father; God in God; King to all eternity. For it is He who sailed [in the ark] along with Noah, and who guided Abraham; who was bound along with Isaac, and was a Wanderer with Jacob; the Shepherd of those who are saved, and the Bridegroom of the Church; the Chief also of the cherubim, the Prince of the angelic powers; God of God; Son of the Father; Jesus Christ; King for ever and ever. Amen.
[4911] This extract from the Syriac is a shorter form of the next fragment, which seems to be interpolated in some places. The latter is from an Armenian ms. in the Mechitarist Library at Venice.
LIV.
The [4912] law and the prophets and evangelists have declared that Christ was born of a virgin, and suffered on the cross; was raised also from the dead, and taken up to heaven; that He was glorified, and reigns for ever. He is Himself termed the Perfect Intellect, the Word of God. He is the First-begotten, [4913] after a transcendent manner, the Creator of man; All in all; Patriarch among the patriarchs; Law in the law; the Priest among priests; among kings Prime Leader; the Prophet among the prophets; the Angel among angels; the Man among men; Son in the Father; God in God; King to all eternity. He was sold with Joseph, and He guided Abraham; was bound along with Isaac, and wandered with Jacob; with Moses He was Leader, and, respecting the people, Legislator. He preached in the prophets; was incarnate of a virgin; born in Bethlehem; received by John, and baptized in Jordan; was tempted in the desert, and proved to be the Lord. He gathered the apostles together, and preached the kingdom of heaven; gave light to the blind, and raised the dead; was seen in the temple, but was not held by the people as worthy of credit; was arrested by the priests, conducted before Herod, and condemned in the presence of Pilate; He manifested Himself in the body, was suspended upon a beam of wood, and raised from the dead; shown to the apostles, and, having been carried up to heaven, sitteth on the right hand of the Father, and has been glorified by Him as the Resurrection of the dead. Moreover, He is the Salvation of the lost, the Light to those dwelling in darkness, and Redemption to those who have been born; the Shepherd of the saved, and the Bridegroom of the Church; the Charioteer of the cherubim, the Leader of the angelic host; God of God; Jesus Christ our Saviour.
[4912] This fragment is thus introduced in the Armenian copy: "From St. Irenæus, bishop, follower of the apostles, on the Lord's resurrection."
[4913] The Armenian text is confused here; we have adopted the conjectural emendation of Quatremere.
LV.
"Then [4914] drew near unto Him the mother of Zebedee's children, with her sons, worshipping, and seeking a certain thing from Him." [4915] These people are certainly not void of understanding, nor are the words set forth in that passage of no signification: being stated beforehand like a preface, they have some agreement with those points formerly expounded.
"Then drew near." Sometimes virtue excites our admiration, not merely on account of the display which is given of it, but also of the occasion when it was manifested. I may refer, for example, to the premature fruit of the grape, or of the fig, or to any fruit whatsoever, from which, during its process [of growth], no man expects maturity or full development; yet, although any one may perceive that it is still somewhat imperfect, he does not for that reason despise as useless the immature grape when plucked, but he gathers it with pleasure as appearing early in the season; nor does he consider whether the grape is possessed of perfect sweetness; nay, he at once experiences satisfaction from the thought that this one has appeared before the rest. Just in the same way does God also, when He perceives the faithful possessing wisdom though still imperfect, and but a small degree of faith, overlook their defect in this respect, and therefore does not reject them; nay, but on the contrary, He kindly welcomes and accepts them as premature fruits, and honours the mind, whatsoever it may be, which is stamped with virtue, although not yet perfect. He makes allowance for it, as being among the harbingers of the vintage, [4916] and esteems it highly, inasmuch as, being of a readier disposition than the rest, it has forestalled, as it were, the blessing to itself.
Abraham therefore, Isaac, and Jacob, our fathers, are to be esteemed before all, since they did indeed afford us such early examples of virtue. How many martyrs can be compared to Daniel? How many martyrs, I ask, can rival the three youths in Babylon, although the memory of the former has not been brought before us so conspicuously as that of the latter? These were truly first-fruits, and indications of the [succeeding] fructification. Hence God has directed their life to be recorded, as a model for those who should come after.
And that their virtue was thus accepted by God, as the first-fruits of the produce, hear what He has Himself declared: "As a grape," He says, "I have found Israel in the wilderness, and as first-ripe figs your fathers." [4917] Call not therefore the faith of Abraham merely blessed because he believed. Do you wish to look upon Abraham with admiration? Then behold how that one man alone professed piety when in the world six hundred had been contaminated with error. Dost thou wish Daniel to carry thee away to amazement? Behold that [city] Babylon, haughty in the flower and pride of impiousness, and its inhabitants completely given over to sin of every description. But he, emerging from the depth, spat out the brine of sins, and rejoiced to plunge into the sweet waters of piety. And now, in like manner, with regard to that mother of Zebedee's children, do not admire merely what she said, but also the time at which she uttered these words. For when was it that she drew near to the Redeemer? Not after the resurrection, nor after the preaching of His name, nor after the establishment of His kingdom; but it was when the Lord said, "Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and the scribes; and they shall kill Him, and on the third day He shall rise again." [4918]