LIB. I. i. 20. τῇ ἰδίᾳ τάξει, καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ, γυμ- EL νώσει καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. Ἐπεὶ δὲ MASS. Ι.ΙΧ. 5. τῇ σκηνῇ ταύτῃ λείπει ἡ ἀπολύτρωσις, ἵνα τις τὸν μῖμον αὐτὸν [1. αὐτῶν] 3 περαιώσας τὸν ἀνασκευάζοντα λόγον ἐπενεγ κεῖν, [7. ἐπενέγκῃ,] καλῶς ἔχειν ὑπελάβομεν ἐπιδεῖξαι πρότερον, ἐν οἷς οἱ πατέρες αὐτοὶ τοῦδε τοῦ 4μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες. Καὶ ἐκ τούτου γὰρ ἀκριβῶς συνιδεῖν ἔσται [ἐστι], καὶ ὑπρὸ τῆς ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς Ἐκκλησίας κηρυσσομένην ἀλήθειαν, καὶ τὴν ὑπὸ τούτων παραπεποιημένην ψευδηγορίαν. veritatis corpusculo, denudabit, et insubstantivum ostendet figmentum ipsorum. Quoniam autem scenæ huic deest redemptio, ut quis mimum ipsorum explicans, destructorem sermonem inferat, bene habere putavimus ostendere primo in quibus ipsi patres hujus fabulæ discrepant adversus se invicem, quasi qui sint ex variis spiritibus erroris. Et ex hoc enim diligenter cognoscere est, et ex ostensione, eam firmam quæ ab Ecclesia prædicatur veritatem, et ab iis id quod fingitur falsiloquium. 1 ἀπολύτρωσις may here represent a scenic term ; if PETAVIUS, Not. in Epiphan. be right. But his criticism fails to satisfy the judgment, though he is followed by GRABE and MASSUET and STIEREN. The ἐξόδιον of a play was called the ἀπόλυσις, for which, though in another sense, ἀπολύτρωσις was a synonym, as HESYCHIUS shews. TERTULLIAN, where he says, (c. 13 adv. Val.), Quod superest, inquis, vos valete et plaudite, marks an ἀπόλυσις of the Latin drama. I must confess however that a clear case has not been made out to fix upon ἀπολύτρωσις the scenic signification of ἀπόλυσις, however close a synonym it may be of that word as regards the manumission of a slave or captive. I am more inclined therefore to suppose that ἀπόλυσις was written by IRENEUS, but that through carelessness some writer substituted the word so frequently in the mouth of the Gnostic party, ἀπολύτρωσις, also that this corruption was antecedent to the translation; similar instances to which 2 Mîuos and mimus, like our English 3 περαιώσας, explicans, i. e. having rolled or read out the MS. scroll to the last word. In x. § 4, it is the equivalent of ἀπετέλεσε. 4 For θυμοῦ the recepta lectio. 5 The translator indicates the corrupt reading ύπό. But πρὸ makes far better sense. It marks the Præscriptio of IRENEUS. For as TERTULLIAN, in his treatise bearing that title, shewed that for heretics there lay no appeal to the Scriptures, because of their dissent from the Church to which those Scriptures were originally committed; so S. IRENEUS shews that the universality and uniformity, with which the Church Catholic had held a definite body of doctrine, as contrasted with the variations of the Valentinian error, constituted LIB. I. ii. MASS. I. x.1. Epiphanius de Hær. xxxi. § 30, &c. cf. lll. iv. cf. p. 92. Κεφ. β'. Expositio prædicationis veritatis, quam ab Apostolis Ἡ μὲν γὰρ Ἐκκλησία, καίπερ καθ ̓ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ̓Αποστόλων, καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν· καὶ εἰς ἕνα Χριστὸν Ἰησοῦν, τὸν υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας· καὶ εἰς Πνεῦμα ἅγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ 3τὰς ἐλεύσεις, CAP. II. ECCLESIA enim [et quidem] per universum orbem usque ad fines terræ [dis]seminata, et ab Apostolis, et discipulis eorum accepit eam fidem, quæ est in unum Deum, Patrem omnipotentem, Ps. cxlv. 6; qui fecit cœlum et terram, et mare, et omnia quæ in eis sunt : et in unum Christum Jesum filium Dei, incarnatum pro nostra salute: et in Spiritum Sanctum, qui per Prophetas prædicavit Act. iv. 24 ; et xiv. 15. 4 the strongest proof of the falsity of this 1 The reader will observe the neces- G. M. 48. V. GR. I. ii. καὶ τὴν ἐκ Παρθένου γέννησιν, καὶ τὸ πάθος, καὶ τὴν ἔγερσιν ΤΕΙ ἐκ νεκρῶν, καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ MASS.1.3.1. ἠγαπημένου Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ Πατρὸς παρουσίαν αὐτοῦ ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, καὶ ἀναστῆσαι πᾶσαν σάρκα v. xx. πάσης ἀνθρωπότητος, ἵνα Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ Σωτῆρι, καὶ Βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ Πατρὸς τοῦ ἀοράτου, πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται αὐτῷ, καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιήσηται· τὰ μὲν πνευματικὰ τῆς πονηρίας, καὶ ἀγγέλους [τους] παραβεβηκότας, καὶ ἐν ἀποστασία γεγονότας, καὶ τοὺς ἀσεβεῖς, καὶ ἀδίκους, καὶ ἀνόμους, καὶ βλασφήμους τῶν ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψῃ· τοῖς δὲ δικαίοις, καὶ ὁσίοις, καὶ τὰς ἐντολὰς αὐτοῦ τετηρηκόσι, et. IV. 1xil, καὶ ἐν τῇ ἀγάπῃ αὐτοῦ διαμεμενηκόσι τοῖς [μὲν] ἀπ' ἀρχῆς, Μ. 49. τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισάμενος ἀφθαρσίαν δωρή σηται, καὶ δόξαν αἰωνίαν περιποιήσῃ. cf. &c. dispositiones Dei, et adventum, et eam, quæ est ex Virgine 1 χαρισάμενος, confers as an act of grace. Salvation with the Valentinian depended upon whether or no a man were of the spiritual seed, irrespectively of his actions: it was the effect therefore of fate and necessity, and not of grace. GRABE observes: Alii enim mox ineunte ætate viam virtutis ingressi, 2 The ARUND. MS. has transgressores. LIB. I. iii. MASS. I. x.2. IV. lxiii. Κεφ. γ'. Ostensio neque plus, neque minus de ea quæ est fide Ι ΤΟΥΤΟ τὸ κήρυγμα παρειληφυία, καὶ ταύτην τὴν πίστιν, 6. 46. ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα· καὶ ὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν, καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ παραδίδωσιν, ὡς ἓν στόμα κεκτημένη. Καὶ γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλ ̓ ἡ δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή. Καὶ οὔτε αἱ 3 ἐν Γερμανίαις ἱδρυμέναι ἐκκλησίαι ἄλλως πεπιστεύκασιν, ἢ ἄλλως παραδιδόασιν, οὔτε ἐν CAP. III. HANC prædicationem cum acceperit, et hanc fidem, quemad- 1 God " maketh men to be of one mind in an house," and this scripture guided the words of the writer, as also of S. CYPRIAN, de Un. Eccl., In domo Dei in Ecclesia Christi, unanimes habitant, concordes et simplices perseverant. The character of the Christian Church on the day of Pentecost still subsisted, and the various members of the Church Catholic were of one accord, ἐν τῷ αὐτῷ. 2 For al the translator seems to have read el, If there be, &c. 3 ἐν Γερμανίαις. PLINT uses the plural, Galliæ Germaniæque ardentibus lig nis aquam salsam infundunt. Η. Ν. iii. GR. I. iii. MASS. I. x. 2. ταῖς Ιβηρίαις, οὔτε ἐν Κελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς, LIB.Ι.. οὔτε ἐν Αἰγύπτῳ, οὔτε ἐν Λιβύη, οὔτε αἱ 3 κατὰ μέσα τοῦ κόσμου ἱδρυμέναι· ἀλλ ̓ ὥσπερ ὁ ἥλιος, τὸ κτίσμα τοῦ Θεοῦ, ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτὸς, οὕτω καὶ τὸ κήρυγμα τῆς Celtis, neque hæ quæ in Oriente, neque hæ quæ in Ægypto, neque hæ quæ in Libya, neque hæ quæ in medio mundi sunt constitutæ: sed sicut sol creatura Dei in universo mundo unus et idem est; sic et 5(lumen,) prædicatio veritatis, ubique lucet, 1 'Iẞnplais. We have PLINY's authority for the plural form, Omnes autem Hispanic a duobus Pyrenæi promontoriis, &c. H. N. IV. 22. Also S. JEROM, Marcum Egyptium Galliarum primum circa Rhodanum, deinde Hispaniarum nobiles fœminas decepisse. Comment. in Is. LXIV. The word marks the division of Spain into two unequal portions, the one north and the other south of the Ebro. The translation however would seem to indicate ἐν τοῖς Ιβηροΐς. It is in the highest degree probable that S. Paul first preached the Gospel in Spain, to the Spanish descendants of his own Tartessian ancestors. He expresses a decided intention of visiting Spain, Rom. XV. 24, 28, and the years that intervened between his first and second imprisonment would allow sufficient time for the purpose. The assertion of S. CLEMENS ROM. is confirmatory of this notion, where he says that the Apostle journeyed ἐπὶ τὸ τέρμα τῆς δύσεως on his sacred mission; the confines of the West, in a letter written at Rome, can scarce mean any thing else than the southern coast of France (Gallia Narbonensis) and Spain. Accordingly, it has been a constant tradition in the Church, that at least this latter country was evangelised by S. Paul; compare TILLEMONT, Mem. 1. 867, and GRABE'S authorities. 2 év KeλTOîs. Gallorum diversas nationes Christo subditas, are words of TERTULLIAN, c. Jud. 7. The central part of Gaul was Celtic, between the Seine and the Garonne. A Scaldi ad Sequanam Belgica; ab eo ad Garumnam Celtica, eademque Lugdunensis. PLINY, N. H. IV. 17. The writer therefore was a bishop of Celtic Gaul. But the inhabitants of the whole of Gaul and Germany were styled Celts. The reader may compare The Hist. and Theol. of the Three Creeds, p. 680, where he will find a brief statement of reasons for assigning the establishment of Christianity in Gaul to an eastern rather than to any western source. 3 Kaтà μéσα. Ecclesiam Hierosolymitanam, eique vicinas, Irenæum hic intellexisse... unicuique notum est. GRABE. So decided an opinion makes me hesitate in asking whether the Church of Jerusalem was not comprised among those κατὰ τὰς ἀνατολὰς, leaving τὰ μέσ σα τοῦ κόσμου to embrace the Churches of imperial Italy as the central point, relatively to which the Churches of the East and of the West are mentioned? Or it may mean the central continent of Europe, so far as the Gospel had then penetrated, which would supply the fourth cardinal point of the compass, and fill up the definition of the Churches of the East, West, South, and North. Perhaps the first may be the preferable interpretation. In the translation MASSUET omits sunt through carelessness, and he is followed by STIEREN. 4 In Oriente] Melius reddidissent vetus et novi Interpretes in partibus Orientalibus, quia Irenæus in Græco posuit pluraliter κατὰ τὰς ἀνατολάς· varias |