THE APOSTOLIC FATHERS: by the late J.B.Lightfoot DD., DCL., LL.D. Lord Bishop of Durham. Edited and completed by J.R.Harmer MA. Fellow of Corpus Christi College, Cambridge, sometime Chaplain to the Bishop. First published Macmillan & Co. 1891. Prepared for katapi by Paul Ingram, 2014.

RELIQUES OF THE ELDERS preserved in IRENAEUS

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I. IRENAEUS Heresies, preface to Bk. i.

Καθὼς ὑπὸ τοῦ κρείττονος ὑμῶν εἴρηται ἐπὶ τῶν τοιούτων ὅτι

λίθον τὸν τίμιον
σμάραγδον ὄντα καὶ πολυτίμητόν τισιν
ὕαλος ἐνυβρίξει διὰ τέχνης

παρομοιυμένη, ὁπόταν μὴ παρῇ ὁ σθένων δοκιμάσαι καὶ

τέχνῃ διελέγξαι τὴν πανούργως γενομένην·

ἅταν δὲ

ἐπιμιγῇ
ὁ χαλκὸς εἰς ἄργυρον, τίς εὐκόλως
δυνήσεται τοῦτον ἀκέραιος δοκιμάσαι;

According to what was said of such cases by one better than we are:

the precious stone,
The emerald, accounted of much worth,
Is shamed by artful mimicry in glass,

whenever he is not by, who hath power to prove it, and

Detect the craft so cunningly devised.

Again, when

alloy of brass
Is mixed with silver, who that simple is
Shall easily be able to assay?

The Greek is preserved in Epiphanius Haer. xxxi. 9 (ed. Dindorf, 1859-62, 11. p. 148).
II. IRENAEUS i. 13. 3.
Καθὼς ὁ κρείσσων ἡμῶν ἔφη περὶ τῶν τοιούτων, ὅτι τολημηρὸν καὶ ἀναιδὲς ψυχὴ κενῷ ἀέρι θερμαινομένη. As he that was better than we are affirmed of such persons, A daring and shameless thing is a soul heated with empty air.
The Greek from Epiphanius Haer. xxxiv.2 (Dindorf, II. p. 220).
IΙI. IRENΑEUS i. 15. 6.

Διὸ καὶ δικαίος ... ὁ θεῖος πρεσβύτης καὶ κῆρυξ τῆς ἀληθείας ἐμμέτρως ἐπιβεβόνκέ σοι, εὀτὼν οὕτως·

εἰδωλοποιὲ Μάρκε καὶ τερατοσκότε,
ἀστρολογικῶς ἔμπειρε καὶ μαγικῆς τέχνης
δι' ὧν κρατύωεις τῆς πλάνης τὰ διδάγματα,
σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις,
ἀποστατικῆς δυνάμεος ἐγχειρήματα,
ἅ σοι χορηγεῖ σὸς πατὴρ Ζατὰν ἀεἰ,
δι' ἀγγελικῆς γυνάμειος Ἀζαζὴλ ποιεῖν,
ἔχων σε πρόδραμον ἀντιθέου πανουργίας.

Καὶ ταῦτα μὲν ὁ θεοφιλὴς.

Wherefore also justly did. the divine Elder and herald of the truth exclaim against thee in verse, thus saying:

Thou idol-framer, Mark, and portent-gazer, Skill'd in the astrologer's and wizard's art, Strengthening thereby the words of thy false lore, Dazzling with signs whome'er thou lead'st astray, Strange handywork of God-defying power Such to perform thy father Satan still Affords thee might, by an angelic Power Azazel:—thee, by the destroyer mark'd Chosen forerunner of the impious craft.

Thus far that Elder, beloved of God.

The Greek in Epiphanius Haer. xxxiv. 11 (Dindorf 11. p. 233).
IV. IRENAEUS ii. 22. 5.
Quia autem triginta annorum aetas prima indolis est iuvenis, et extenditur usque ad quadragesimum annum, omnis quilibet confite-bitur; a quadragesimo autem et quinquagesimo anno declinat iam in aetatem seniorem, quam habens Dominus noster docebat, sicut evangelium καὶ πάντες οἱ πρεσβύτεροι μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ Κυρίου μαθητῇ συμβεβληκόντες, παραδεδωκέναι ταῦτα τὸν Ἰωάννην. Παρέμεινε γὰρ αὐτοῖς μέχρι τῶν Τραῑανοῦ χρόνων. Quidam autem eorum non solum Ioannem, sed et alios apostolos viderunt, et haec eadem ab ipsis audierunt, et testantur de huiusmodi relatione. But that the age of thirty years is the prime of a young man's ability, and that it reaches even to the fortieth year, every one will allow ; but after the fortieth and fiftieth year, it begins to verge towards elder age : which our Lord was of when He taught, as the Gospel and all the Elders witness, who in Asia conferred with John the Lord's disciple, to the effect that John had delivered these things unto them : for he abode with them until the times of Trajan. And some of them saw not only John, but others also of the Apostles, and had this same account from them, and witness to the aforesaid account.
The Greek from Eusebius Hist. Eccl. iii. 23. 3.
V. IRENAEUS iii. 17. 4.
Sicut quidam dixit superior nobis, de omnibus qui quolibet modo depravant quae sunt Dei, et adulterant veritatem : In Dei lacte gypsum male miscetur. As was said by one who was before us, concerning all who in any way deprave the things of God, and adulterate the truth, It is evil mingling chalk in the milk of God.
IRENAEUS iii. 17. 4 (Stieren 1. p. 516).
VI. IRENAEUS iii. 23. 3.
Ouemadmodum ex veteribus quidam ait: Quoniam quideni transtulit Deus maledictum in terram, ut non perseveraret in homine. As one of the ancients saith, God for His part transferred the curse unto the earth, that it might not continue in the man.
(Stieren 1. p. 547).
VII. IRENAEUS preface to Bk. iv.
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. For which cause they who have been before us, yea, and much better men than we, were nevertheless unable to dispute against the Valentinians, as not knowing their system: which we in our first Book have very diligently expounded unto thee.
(Stieren I. p. 558).
VIII. IRENAEUS iv. 4. 2.
Ἅπαντα μέτρῳ καὶ τάξει ὁ Θεὸς ποιεῖ, καὶ οὐδὲν ἄμετρον παρ' αὐτῷ, ὅτι μηδὲν ἀναρίθμητον. Et bene qui dixit ipsum immensum Patrem in Filio mensuratum: mensura enim Patris Filius, quoniam et capit eum. For God doeth all things in measure and order, and nothing with Him wants measure, since nothing is unnumbered. And well spake he who said that the Immeasurable Father Himself was measured in the Son : for the measure of the Father is the Son, since He even contains Him.
(Stieren 1. p. 568). The Greek from the Parallela of John Damascene.
IX. IRENAEUS iv. 27. 1—28. 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, earn quae ex scripturis esset correptionem. Cum enim non sit personarum acceptor Deus, quae sunt non secundum eius placitum facta, his inferebat congruam correptionem. [Quemadmodum sub David, quando persecutionem quidem patiebatur a Saul propter iustitiam, 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 Bersabee 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 eius, ut ipse dans sententiam de semetipso, et semetipsum adiudicans, misericordiam consequeretur et remissionem a 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 eius 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 ilium 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 huiusmodi operationem, sed iram magnam imminere domui eius. Compunctus est autem David ad haec, et ait : Peccavi Domino ; et psalmum ex homologeseos post psallebat, adventum Domini sustinens, qui abluit et emundat eum hominem qui peccato fuerat obstrictus.

As I have heard from a certain Elder, who had heard from those who had seen the Apostles, and from their scholars :—that it is enough for the ancients to be reproved, as they are by the Scriptures, for what they did without counsel from the Spirit. For God, being no respecter of persons, upon things not done to His pleasure brings such reproof as is suitable. [Thus in the case of David, when on the one hand he was suffering persecution from Saul for righteousness' sake, and flying from king Saul, and avenged not himself on his enemy, and was singing of Christ's Advent, and teaching the nations wisdom, and doing all by the suggestion of the Spirit, he pleased God. But when for lust he took to his own self Bathsheba Uriah's wife, the scripture hath said of him, But the thing etc. (2 Sam. xi. 27): and Nathan the prophet is sent unto him, to shew him his sin, that he, passing sentence on himself, and judging himself, may find mercy and forgiveness from Christ.

And he said unto him etc. (2 Sam. xii. 1—7); and goes over the rest in order, upbraiding him, and reckoning up God's favours towards him, and how he had provoked the Lord in having done this. For that such conduct pleases not God, rather great anger is hanging over his house.

And hereupon David was pricked to the heart, and said, I have sinned against the Lord (2 Sam. xii. 13), and afterwards he chanted the psalm of confession, waiting for the coming of the Lord, Who washes and cleanses the man who had been bound in sin.

Similiter autem et de Salomone, cum perseveraret iudicare 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 volatilibus omnibus et de quadrupedibus et de piscibus, et dicebat: Si vere Deus, quem caeli non capiunt, super terram habitabit cum hominibus ? et placebat Deo, et omnes eum admirabantur, et omnes reges terrae quaerebant faciem eius, ut audirent sapientiam eius, quam dederat illi Deus, et regina Austri a finibus terrae veniebat ad eum, sapientiam, quae in eo erat, scitura ; quam et Dominus ait in iudicio resurrecturam cum eorum natione qui audiunt sermones eius et non credunt in eum, et adiudicaturam eos: quoniam ilia quidem subiecta est annuntiatae sapientiae per servum Dei, hi vero earn quae a Filio Dei dabatur contemserunt sapientiam. Salomon enim servus erat, Christus vero Filius Dei et Dominus Salomonis. Cum igitur sine offensa servirct Deo et ministraret dispositionibus eius, 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 eius perfectum cum Domino Deo suo. Et diverterunt mulieres alienigenae cor eius post Deos alienos. Et fecit Salomon malignum in conspectu Domini ; non abiit post Dominum, quemadmodum David pater eius. Et iratus est Dominus in Salomonem : non enim erat cor eius perfectum in Domino, secundum cor David patris eius.] Sufficienter increpavit eum scrip tura, sicut dixit presbyter, ut non glorietur universa caro in conspectu Domini.

And so it is also concerning Solomon; as long as he went on to judge rightly, and to declare wisdom, and was building the figure of the true Temple, and setting forth the glories of God, and announcing the peace which should come to the Gentiles, and prefiguring the Kingdom of Christ, and was speaking his three thousand parables on the coming of the Lord, and his five thousand songs, by way of hymn to God, and gathering accounts of God's wisdom in the Creation, after the manner of a natural philosopher, from every tree, and from every herb, and from all fowls and quadrupeds and fishes, and saying, Will God indeed etc. (1 Kings viii. 27), he both pleased God, and was admired by all, 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 which was in him ; who also, as the Lord saith, will rise again in the judgment with the generation of those who hear His words and believe not in Him, and will pass sentence upon them : because, while she submitted herself to the wisdom declared by the servant of God, they despised that wisdom which was given by the Son of God. For Solomon was a servant; but Christ the Son of God, and the Lord of Solomon. Well then, as long as he served God without offence, and ministered to His purposes, so long he was glorified : but when he took wives of all nations, and permitted them to set up idols in Israel, the Scripture hath said of him, And King Solomon was a lover etc. (1 Kings xi. x, 4, 6, 9).] The rebuke laid on him by Scripture was sufficient, as that Elder affirmed, that no flesh might glory before the Lord.

Et propter hoc Dominum in ea quae sunt sub terra descurulifisi . 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 eius praenuntiaverunt et dis-positionibus eius servierunt, iusti 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, quas operati sumus priusquam Christus in nobis manifestaretur; sic et nos non est iustum imputare ante adventum Christi his qui peccaverunt. Omnes enim homines egent gloria Dei, iustificantur autem non a semetipsis, sed a Domini adventu, qui intendunt lumen eius.] In nostram autem correptionem conscriptos esse actus eorum, ut sciremus primum quidem, quoniam unus est Deus 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 concupis-centiae carnis servientes, tali affecti sunt ignominia: quid passuri sunt qui nunc sunt, qui contemserunt adventum Domini et deservierunt voluptatibus suis? Et illis quidem curatio et remissio pec-catorum mors Domini fuit; propter eos vero qui nunc peccant Christus non iam morietur, iam enim mors non dominabitur eius; 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 eius. 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 eius.

And therefore, he said, the Lord descended to the parts under the earth, announcing to them also the good news of His coming; there being remission of sins for such as believe on Him. [And those all believed on Him, who were hoping for Him : i.e., who foretold His coming and ministered to His purposes, righteous men and prophets and patriarchs: whose sins He forgave, even as He forgave ours, neither ought we to impute the same unto them, unless we despise the grace of God. For as they did not charge us with our irregularities, which we wrought before Christ was manifested in us ; so neither is it just for us to charge the like, before the coming of Christ, on such as sinned. For all men need the glory of God (Rom. iii. 23), and are justified not of themselves, but by the coming of the Lord—those I mean who look steadily on His Light.

And their deeds, he said, were written for our admonition : to teach us, first of all, that our God and theirs is one and the same; a God, Whom sins please not, though wrought by renowned persons : and next that we should abstain from evils. [For if those of old time who went before us in God's special graces, for whom the Son of God had not yet suffered, were visited with such disgrace, if they transgressed in some one thing, and became slaves to fleshly concupiscence; what shall this generation suffer, as many as have despised the coming of the Lord, and turned utter slaves to their own pleasures ?

And they indeed had our Lord's death for the healing and remission of their sins : but for those who now sin Christ shall no more die, for death shall no more have dominion over Him ; but the Son shall come in the glory of the , Father, exacting from His agents and stewards the money which He lent them, with usury : and to whom He gave most, of them will He require most]

We ought not therefore, said that Elder, to be proud, nor to reproach the ancients, but ourselves to fear, lest haply, after the knowledge of Christ, if we do anything which pleases not God, we no longer have remission of our sins, but find ourselves shut out of His Kingdom. And to this lie referred Paul's saying, For if He spared not etc. (Rom. xi. 17, 21).

Similiter et plebis praevaricationes vides descriptas esse, non propter illos qui tunc transgrediebantur, sed in correptionem nostram, et ut sciremus unum et eundem Deum, in quem illi delinquebant et in quem nunc delinquunt quidam ex his qui credidisse dicuntur. 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 Mose baptizati sunt in nube et in mari, omnes eandem escam spiritalem manducaverunt, et omnes eundem potum spiritalem biberunt: bibebant autem enim de spiritali consequente eos petra: pelra autem erat Christus. Sed non in pluribus eorum bene sensit Deus: prostrati sunt enim in deserto. Haec in figurant nostri fuerunt, ut non simus concupiscentes malorum, quemadmodum et illi concupierunt; neque idololatrae sitis, quemadmodum quidam eorum; sicut scriptum est: Sedit populus maudutare et bibere, et surrexerunt ludere. Neque fornicemur, stent quidam ex illis fornicati sunt, et corruerunt una die viginti trio millia. Nec tentemus Christum, quemadmodum quidam eorum tentaverunt, et a serpentibus perierunt. Neque murmuraveritis, sicuti quidem eorum murmuraverunt et perierunt 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.

In like manner again the transgressions of the people, you see, unwritten down, not for their sake who did then transgress, but for our rebulci and that we might know that it is one and the same God, against Whom they sinned, and against Whom sin even now certain of those who arc .-..ml to have believed. And this again, he said, the Apostle did most clearly point out, saying in the Epistle to the Corinthians, For I would not have etc. (1 Cor. x. 1—12).

[Sine dubitatione igitur et sine contradictione ostendente apostolo, unum et eundem esse Deum, qui et ilia iudicavit et ea, quae nunc sunt, exquirit, et caussam 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 iniusti et idololatrae et fornicatores vitam perdiderunt; sic et hic: et Domino quidem praedicante, in ignem aeternum mitti tales, et apostolo dicente : An ignoratis, quoniam iniusti regnum Dei non hereditabunt ? 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 sunt, hoc dicit, sed ad nos ne proiiciamur extra regnum Dei, tale aliquid operantes, intulit: Et haec quidem fuistis ; sed abluti estis, sed sanctificati estis in nomine Domini Iesu Christi et in Spiritu Dei nostri. Et quemadmodum illic condemnabantur et proiiciebantur hi, qui male operabantur, et reliquos exterminabant; similiter et hie oculus quoque effoditur scandalizans et pes et manus, ne reliquum corpus pariter pereat. Et habemus praeceptum : Si quis frater nominatur fornicator aut avarus aut idololatra aut maledicus aut ebriosus aut rapax, cum huiusmodi 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 iniustos ira descendebat Dei, et hic similiter apostolus ait : Revelabitur enim ira Dei de caelo super omnem impietatem et iniustitiam eorum hominum qui vcritatem in iniustitia detinent. El quemadmodum ibi in Aegyptios, qui iniuste 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 node ? Etiam dico vobis, faciei vindictam eorum cito ; et apostolo in ea, quae est ad Thessalonicenses, epistola ista praedicante : Si quidem iustum est apud Deum retribuere retributionem his qui tribulant vos, et vobis qui tribulamini, refrigerium nobiscum, in revelatione Domini nostri Iesu Christi de caelo cum angelis virtutis eius, et in flamma ignis, dare vindictam iti eos qui non noverunt Deiim, et in eos qici non obediunt evangelio Domini nostri Iesu Christi; qui etiam poenas pendent interitus aeternas a facie Domini et a gloria virtutis eius, cum venerit magnificari in sanctis suis et admirabilis esse omnibus qui crediderunt in eum.]

[Whereas therefore the Apostle declares, in a way which admits not of doubt or gainsaying, that it is one and the same God, Who both judged the things which then were, and searches out those which now are, and since he tells us the purpose of their being set down : unlearned and daring and senseless withal are all those proved to be, who take occasion from the sin of them of old time, and the disobedience of the greater part of them, to affirm that their God (Who is also the Maker of the world) is a different Being from the Father taught by Christ, and is in decay, and that it is this latter who is mentally received by every one of them. Because they consider not, that as in that case God was not well pleased with the greater part of them, being sinners, so also in this case many are called but few chosen (S. Matt. xx. 16): as among them the unjust and idolaters and fornicators lost their life, so also among us. For both the Lord proclaims that such are sent into the eternal fire, and the Apostle saith, Know ye not etc. (1 Cor. vi. 9, 10).

And in proof that he said this not to those who are without, but to us, lest we be cast out of the Kingdom of God, for doing some such thing, he hath subjoined, And these things etc. (1 Cor. vi. 11).

And as in that case those were condemned and cast out, who did evil, and led the rest astray, so in this case also the very eye is dug out which gives offence, and the foot, and the hand, that the rest of the body perish not alike. And we have it ordained, If any is named etc. (1 Cor. v. 11). And again the Apostle saith, Let no man deceive you etc. (Eph. v. 6, 7).

And as then the condemnation of them that sinned imparted itself also to the rest, in that they were pleased with them, and they held converse together : so here also a little leaven corrupteth the whole mass (1 Cor. v. 6). And as there God's anger came down against the unrighteous, here also saith the Apostle in like manner, For the wrath of God etc. (Rom. i. 18). And as there upon the Egyptians, who were punishing Israel unjustly, vengeance from God took place, so here also ; since both the Lord saith, And shall not God etc. (S. Luke xviii. 7, 8), and the Apostle in the Epistle to the Thessalonians declares as follows, Since it is a righteous thing etc. (2 Thess. i. 6—10).]

Cum ergo hie et illic eadem sit in vindicando Deo iustitia Dei, et illic quidem typice et temporaliter et mediocrius; hie vero vere et semper et austerius ; ignis enim aeternus et quae a caelo revelabitur ira Dei a facie Domini nostri, (quemadmodum et David ait: Vultus autem Domini super facientes mala, ut perdat de terra memoriam ipsorum), maiorem 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 iudicio eius, et quaecunque provenient his qui *** audierunt sermones eius, et non fecerunt, et quoniam expediebat eis si non essent nati, et quoniam tolerabilius Sodomae et Gomorrae erit in iudicio, quam civitati illi quae non recepit sermones discipulorum eius.

Both here therefore and there is the same righteousness of God in maintaining God's cause. There indeed it is done typically, and for a certain time, and with comparative moderation; but here truly, and for ever, and more severely. For the fire is eternal; and the anger of God which shall be revealed from heaven from the countenance of our Lord brings a greater penalty on those who incur it: as David also saith, But the countenance etc. (Ps. xxxiv. 16). This being so, the Elders used to declare those persons to be very senseless, who from what befel God's disobedient people of old try to bring in another Father: objecting the great things which the Lord when He came had done to save those who received Him, in His pity for them ; but saying nothing of His judgment and of all that is to happen to such as have heard His words and fulfilled them not; and how it were good for them if they had not been born : and how it shall be more tolerable for Sodom and Gomorrah in the judgment than for that city which received not the words of His disciples.

(Stieren 1. p. 648 sq.).
X. IRENAEUS iv. 30. 1—31. 1.

Qui vero exprobrant et imputant quod profecturus populus iussu Dei vascula omnis generis et vestimenta acceperit ab Aegyptiis et sic abierit, ex quibus et tabernaculum factum est in eremo, ignorantes iustificationes Dei et dispositiones eius, semetipsos arguunt, sicut et presbyter dicebat. [Si enim non in typica profectione hoc consensisset Deus, hodie in vera nostra profectione, id est, in fide in qua sumus constituti, per quam de numero gentilium exemti 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 incluimur, et vasa quibus utimur, et reliqua omnis ad diuturnam vitam nostram ministratio, nisi ex his quae, cum ethnici essemus, de avaritia acquisivimus, vel ab ethnicis parentibus aut cognatis aut amicis de iniustitia 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 negociatur, 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 suam praestat ? Aegyptii populi erant debitores non solum rerum sed et vitae suae propter patriarchae Ioseph 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.

Those again who upbraid and charge us with the circumstance, that the people by command of God, on point of departure, received of the Egyptians vessels of all sorts and apparel, and so went away, from which stores the Tabernacle also was made in the wilderness, prove themselves ignorant of God's ways of justification, and of His providences; as that Elder likewise used to say. [Since, had not God permitted this in the typical journey, no man could at this day be saved in our real journey, i.e., in the faith wherein we are established, whereby we have been taken out of the number of the Gentiles. For we are all accompanied by some property, moderate or large, which we have gotten out of the Mammon of iniquity. For whence are the houses in which we dwell, and the garments which we put on, and the furniture which we use, and all the rest of what serves us for our daily life, but out of what in our Gentile state we gained by avarice, or what we have received from Gentile parents, or kinsmen, or friends, who acquired it by injustice? Not to say that even now, while we are in the faith, we gain. For who sells, and desires not to gain from the buyer? And who buys, and would not fain be dealt with by the seller to his profit ? Again, what person in business does not carry on his business, that so he may get his bread thereby? And how is it with those believers who are in the royal court? Have they not goods from among the things which are Caesar's, and doth not each one of them according to his ability imparl unto such as have not? The Egyptians were debtors to the people not only for their goods but for their life also, through the former kindness of the Patriarch Joseph: but in what respect are the Gentiles debtors to us, from whom we receive both profit and the commodities of life? Whatsoever they gain with toil, that we, being in the faith, use without toil.

Ad hoc populus pessimam servitutem serviebat Aegyptiis, quemadmodum scriptura ait: Et aim 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 iniuste gestum est, si ex multis pauca sumserunt, et qui potuerunt multas substantias habere, si non servissent eis, et divites abire, paucissimam mercedem pro magna servitute accipientes, inopes abierunt ? Quemadmodum si quis liber, abductus ab aliquo per vim, et serviens ei annis multis et augens substantiam eius, post deinde aliquod adminiculum consecutus, putetur quidem modica quaedam eius 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 iniustus iudex apparebit ei, qui per vim in servitium fuerit deductus. Sic ergo sunt et huiusmodi qui imputant populo parva de multis accipienti sibi; et ipsis non imputant, qui nullum gratiam ex merito parentum debitam reddiderunt, immo 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, iniuste 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, iuste (se) facere dicunt.

Besides, the people were serving the Egyptians in the worst of servitude, as saith the Scripture, And the Egyptians violently etc. (Exod. i. 13, 14), and with much toil they built them fortified cities, adding to their stores fm many years, and in every kind of servitude ; whereas the others, over and above their ingratitude toward them, were fain even to destroy them utterly.

What then was unrighteously done, if they took a little out of much, and if those who might have had much property, and gone away rich, had they not served them, went away poor, receiving for their heavy servitude vuy scanty wages? So, if any free person, carried away violently by some one, and serving him many years and increasing his goods, should afterwards, upon gaining some little support, be suspected of having some small portion of his master's property (whereas in fact he goes off with a very little, out of his own many toils and of the other's great gain) and if this were charged on him by any one as a wrong ; the judge himself will rather appear unjust towards him who had been reduced to slavery by force. Now of like sort are the aforesaid, who blame the people for taking to themselves a little out of much, yet blame not themselves, who have made no due return according to the merit of their parents, but rather, reducing them into most heavy servitude, have obtained from them very great advantage. And while they charge the Jews with unjust dealings, for receiving, as we said before, in a few little vessels uncoined gold and silver; of themselves (for the truth shall be spoken, ridiculous as it may appear to some) they say that they do justly in bearing about in their girdles stamped gold and silver and copper from others' toils, with the inscription and image of Caesar upon it.

Si autem comparatio fiat nostra et illorum ; qui iustius 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 huiusmodi 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 autem ab hominibus quae dicuntur aliena esse, participatur, et arguit typum eorum ; semetipsum iniustissimum ostendit, retorquens in se eiusmodi accusationem.] Invenietur enim aliena circumferens, et ea quae eius non sunt concupiscens ; et propter hoc dixisse Dominum : Nolite iudicare, ne iudicemini : in quo enim iudicio iudicabitis, iudicabitur de vobis. [Non utique ut peccantes non corripiamus, nec ut his quae male fiunt consentiamus ; sed ut Dei dispositiones non iudicemus iniuste, cum ille omnia iuste pro-futura 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 quaecumque benefacientes iustificamur, velut de alienis nostra redimentes; de alienis autem ita dico, non quasi mundus alienus sit a Deo, sed quoniam huiusmodi 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 iniustitia acquisivimus, haec, cum crediderimus, in dominicas utilitates conversantes iustificamur.

But if we and they are compared, which will seem to have received more honestly ? The people from the Egyptians, who were in all their debtors, or we from the Romans and other Gentiles, those even who owe us no such debt ? Rather by them the world hath peace, and we walk on the highways and sail whithersoever we will without fear. Against this sort of objector then, our Lord's saying will be applicable, Thou hypocrite etc. (S. Matt, vii. 5).

For, if he who lays this to thy charge, and glories in his knowledge, is cut off from the assembly of the Gentiles, and there is nothing of others' property with him ; if he be simply naked and barefoot, and haunt the mountains without a home, like some of those animals which eat grass : he will obtain pardon, as not knowing what is needed in our manner of life. But if he take from men his share in the property of others, as it is called, while he finds fault with the type of the same, he proves himself to be most unjust, and turns back on himself the aforesaid accusation.] For he will be convicted of carrying about what is another's, and of desiring what is not his own : and with a view to this, they report, the Lord said, Judge not that ye etc. (S. Matt. vii. i, 2). [Not of course that we rebuke not sinners, or consent to things done amiss, but that we judge not unfairly God's ways of ordering things, whereas He hath provided in righteousness whatsoever shall be profitable. Thus, because He knew that we would make a good use of our substance, which we should have, receiving it from another, He that hath two coats, saith He, let him impart etc. (S. Luke iii. 11). Again, For I was an hungred etc. (S. Matt. xxv. 35, 36). Again, When thou doest alms etc. (S. Matt. vi. 3) : and all other acts of bounty upon which we are justified, redeeming our own as it were by what was another's. And when I say, Another's, I do not mean that the world is alien from God, but that we receive from others and possess the aforesaid gifts, even as they from the Egyptians who knew not God ; and by these same we build up for ourselves the tabernacle of God. For with doers of good God dwelleth : as saith the Lord, Make to yourselves friends etc. (S. Luke xvi. 9). For whatsoever things we had acquired, when we were heathens, by unrighteousness, those same, now we have believed, we turn to the Lord's service, and so are justified.

Necessarie igitur haec in typo praemeditabantur, et tabernaculum Dei ex his fabricator: illis quidem iuste 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 earn hinc in suam hereditatem, quam non Moyses quidem famulus Dei, sed Iesus Filius Dei, in hereditatem dabit. Si quis autem diligentius intendat his, quae a prophetis dicuntur de fine, et quaecunque Ioannes discipulus Domini vidit in Apocalypsi, inveniet easdem plagas universaliter accipere gentes, quas tunc particulatim accepit Aegyptus.]

These things were then of necessity practised in type beforehand, and out of those materials the tabernacle of God is wrought; in which matter, as we have explained, both they received justly, and we were prophetically indicated, how that we should begin to wait on God with things not our own. For all that journey of the people, whereby God brought them out of Egypt, was the type and image of the Church's journey, which was to take plac!e from among the Gentiles ; which journey accordingly ends also with leading her hence into her inheritance, which not indeed Moses the servant of God, but Jesus the Son of God, will give her to inherit. And if any one will look more carefully at what the Prophets say of the end, and at all that John the Lord's disciple saw in the Apocalypse, he will find the Gentiles generally enduring the same plagues, which at that time Egypt in particular endured.]

Talia quaedam enarrans de antiquis presbyter reficiebat nos et dicebat de his quidem delictis, de quibus ipsae scripturae increpant patriarchas et prophetas, nos non oportere exprobrare eis, neque fieri similes Cham, qui irrisit turpitudinem patris sui ct in maledictionem decidit, sed gratias agere pro illis Deo, quoniam in adventu Domini nostri remissa sunt eis peccata: etenim illos dicebat gratias agere et gloriari in nostra salute. De quibus autem scripturae non 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.

By statements of this kind touching the ancients did that Elder console us, and say that concerning those faults, which the Scriptures themselves have laid to the charge of Patriarchs and Prophets, we must not reproach them, nor be like Ham, who scoffed at the disgrace of his father, and fell into the curse; but we must give thanks to God for them, inasmuch as their sins were forgiven them in the coming of our Lord. For that (his word it is) they give thanks and exult in our salvation.

But in respect of those things, for which the Scriptures reprove them not, but simply state the facts, we must not, he said, become accusers (for we are not more exact than God, nor can we be above our master), but look out for the typical meaning. For none of all the things, which are set down in the Scriptures without definite censure, is without its force.

(Stieren I. p. 658 sq.)
XI. IRENAEUS iv. 32. 1.
Huiusmodi 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 condi-tionem, quae est secundum nos, multam incongruentiam et plurimas contradictiones necesse est incidat huiusmodi, 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.] In the same way also did that older disciple of the Apostles reason about the two Testaments: declaring that both are indeed from one andl the same God; and that there is no other God, besides Him Who mude and formed us, nor any strength in their argument, who say that this world of ours was made either by Angels, or by any kind of Power, or by some other God. [For if a person once withdraw himself from the Creator of all things, and grant that the world with which we are concerned is made by some different God, or through another, such an one must needs fall into much absurdity and many contradictions; for which he will render no reasons with either appearance or substance of truth. And therefore such as introduce other doctrines, hide from us the opinion which they themselves have concerning God ; knowing the unsoundness and futility of their own doctrine, and fearing to be overcome, and so to have their salvation endangered.]
(Stieren 1. p. 664)
XII. IRENAEUS iv. 41. 2.
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. For the word 'son,' as a certain person also before us hath said, has two meanings : one is naturally such, as being born a son ; while another is counted for a son, because he is made such : notwithstanding the difference between the born and the made.
(Stieren I. p. 709)
XIII. IRENAEUS v. 5. 1.
Ποῦ οὖν ἐτέρθη ὁ πρῶτος ἄνθρωπος; ἐν τῷ παραδείσῳ, καθὼς γέγραπται· καὶ ἐκεῖθεν ἐξεβλήθη εὀς τόνδε τὸν κόσμον παρακούσας. Διὸ καὶ λέγουσιν οἱ πρεσβύτεροι, τῶν ἀποστόλων μαθηταί, τοὺς μετατεθέντες ἐκεῖσε μετατεθῆναι· (δικαίοις γὰρ ἀνθρώποις καὶ πνευματιφόροις ἡτοιμάσθη ὁ παράδεισος, ἐν ᾧ καὶ Παῦλος ἀπόστολος εἰσκομισθεὶς Ἤκουσεν ἄρρητα ῥήματα, ὡς πρὸς ἡμᾶς ἐν τῷ παρόντι), κἀκεῖ μένειν τοῦς μετατεθέντας ἕως συντελείας, προοιμιαζομένους τὴν ἀφθαρσίαν. Where then was the first man placed? In paradise plainly, as it is written ; and he was cast out thence into this world, owing to his disobedience. Wherefore also the Elders, disciples of the Apostles, say that those who were translated were translated thither (for paradise was prepared for righteous and inspired men, whither also the Apostle Paul was carried and heard words unspeakable, to us at least in this present life), and that they who are translated remain there until the end of all things, preluding immortality.
(Stieren 1. p. 727). The Greek from the Parallela of John Damascene.
preserved in Ireneus.

XIV. IRENAEUS v. 17. 4.
Ἐπεὶ γὰρ διὰ ξύλου ἀπεβάλομεν αὐτόν, διὰ ξύλου πάλιν φανερὸν (l. Φανεπὸς) τοῖς πᾶσιν ἐλένετο, ἐπιδεικνύων τὸ μῆκος καὶ ὕψος καὶ βάθος καὶ πλάτος ἐν ἑαυτῷ, καὶ ὡς ἔφη τῶν προβεβηκότων, διὰ τῆς θεἰας ἐκτάσεως τῶν χειρῶν τοὺς δύο λαοὺς εἰς ἕνα Θεὸν συνάγων. For since by wood we lost Him, by wood again He was made manifest unto all, shewing forth the length and height and depth and breadth in Himself ; and as one of those who have gone before said, by the divine extension of His Hands gathering the two peoples together unto one God.
(Stieren 1.p.765). The Greek from Cod. Coisl. 211.
XV. IRENAEUS v. 30. 1.
Τούτων δὲ οὕτως ἐχόντων, καὶ ἐν πᾶσι τοῖς σπουδαίοις καὶ ἀρχαίοις ἀντιγράφοις τοῦ ἀριθμοῦ τούτου κειμένου, καὶ παρτυρούντων αὐτῶν ἐκείνων τῶν κατ' ὄψιν τὸν Ἰωάννην ἐωρακότων, καὶ τοῦ λόγου διδάσκοντος ἡμᾶς, ὅτι ὁ ἐριθμὸς τοῦ θηρίου κατὰ τὴν τῶν Ἑλλήνων ψῆφον διὰ τῶν ἐν αὐτῷ γραμμάτων ** sexcentos habebit et sexaginta et sex ....οὐκ οἶδα πῶς ἐσφαλησάν τινες ἐπακολουθήσαντες ἰδιωτισμῷ καὶ τὸν μέσονἠθέτησαν ἀριθμὸν τοῦ ὀνόματος, ν' ψήφισμα ὑφελόντες καὶ ἀντὶ τῶν ἕξ δεκάδων μίαν δεκάδα βουλόμενοι εἶναι. Now such being the state of the case, and this number being set down in all the good and old copies, and testimony being given by the persons themselves who had seen John with their eyes, and reason teaching us that the number of the name of the Beast, according to the reckoning of the Greeks, by the letters therein, will have 600, and 60, and 6......some, I know not how, have erred, following a particular reading, and have taken liberties with the middle number of the name, subtracting the value of fifty, and choosing to have one decade instead of six.
(Stieren 1.p.798). The Greek from Eusebius Hist. Eccl. v. 8. 5, and the Parallela of John Damascene.
XVI. IRENAEUS v.33.3.
Quemadmodum presbyteri meminerunt qui Ioannem discipulum Domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat Dominus et dicebat. As the Elders, who saw John the disciple of the Lord, relate that they had heard from him, how the Lord used to teach concerning those times, and to say......
(Stieren 1.p.809). See above, Fragments of Papias, No. xiv. p. 521 & p.533.
XVII. IRENAEUS v. 36. 1, 2.
Ὡς οἱ πρεσβύτεροι λέγουσι, τότε καὶ οἱ μὲν καταξιωθέντες τῆς ἐν οὐρανῷ διατριβῆς, ἐκεῖσε χωρήσουσιν, οἱ δὲ Τῆς τοῦ παραδείσου τρυφῆς ἀπολαύσουσιν, οἱ δὲ τὴν λαμπρότητα τῆς πόλεως καθέξουσιν· πανταχοῦ γὰρ ὁ Σωτὴρ ὁραθήσεται, [καὶ] καθὼς ἄξιοι. εσονται οἱ ὁρῶντες αὐτόν. εἶναι δὲ τὴν διαστολὴν ταύτην τῆς οἰκήσεως τῶν τὰ ἑκατὸν καρποφορούντων καὶ τῶν τὰ ἐξήκοντα καὶ τῶν τὰ τριάκοντα· ὧν οἱ μὲν εἰς τοὺς οὐρανοὺς ἀναληφθήσονται, οἱ δὲ ἐν τῷ παραδείσῳ διατρίψουσιν, οἱ δὲ τὴν πόλιν κατοικήσουσιν· καὶ διὰ τοῦτο εἰρηκέναι τὸν Κύριον, Ἐν τοῖς τοῦ πατρός μου μονὰς εὶναι πολλάς. τὰ πάντα γὰρ τοῦ Θεοῦ, ὃς τοῖς πᾶσι τὴν ἁρμόζουσαν οἴκησιν παρέχει· [quemadmodum Verbum eius ait, omnibus divisum esse a Patre secundum quod quis est dignus aut erit. Et hoc est triclinium in quo recumbent ii qui epulantur vocati ad nuptias.] Hanc esse adordinationem et dispositionem eorum qui salvantur, dicunt presbyteri apostolorum discipuli; et per huiusmodi gradus proficere, et per Spiritum quidem ad Filium, per Filium autem ascendere ad Patrem; Filio deinceps cedente Patri opus suum, quemadmodum et ab Apostolo dictum est: Quoniam oportet regnare eum, quoadusque ponat omnes inimicos sub pedibus eius. As the Elders say, then also shall they which have been deemed worthy of the abode in heaven go thither, while others shall enjoy the delight of paradise, and others again shall possess the brightness of the city; for in every place the Saviour shall be seen, according as they shall be worthy who see Him. They say moreover that this is the distinction between the habitation of them that bring forth a hundred-fold, and them that bring forth sixty-fold, and them that bring forth thirty-fold ; of whom the first shall be taken up into the heavens, and the second shall dwell in paradise, and the third shall inhabit the city ; and that therefore our Lord has said, In My Father's abode are many mansions ; for all things are of God, Who giveth to all their appropriate dwelling, [according as His Word saith that allotment is made unto all by the Father, according as each man is, or shall be, worthy. And this is the banqueting-table at which those shall recline who are called to the marriage and take part in the feast.] The Elders, the disciples of the Apostles, say that this is the arrangement and disposal of them that are being saved, and that they advance by such steps, and ascend through the Spirit to the Son, and through the Son to the Father, the Son at length yielding His work to the Father, as it is said also by the Apostle, For He must reign until He putteth all enemies under His feet.
(Stieren 1.p.818). The Greek from the Appendix to Anastasius Quaestiones in S. Scripturam No. 74.