often desired. This purpose is supported by numerous additions by which a new edition could be signally enriched: for so many and such great fragments of the Greek text still survive, transcribed from Vatican codices (a supply of which we owe to the most worthy Laurentius Alexander Zacagnius, formerly prefect of the Vatican Library), as well as from Gallican and Anglican ones, so that very many passages could either be supplemented or emended therefrom. The industrious labor of the often-lauded Grabe, who shortly before his death had intended for public circulation his own Irenaeus, revised with second-thought care, cleared of many errors, and augmented with new annotations, also supports this; though his A *Vindiciae* against Renatus Massuet, which Casimir Oudin mentions in his *Commentary on Ecclesiastical Writers*, are by no means to be found among Grabe’s manuscripts. Finally, the most learned unpublished observations of Thomas Aisler, Edward Bernard, Francis Junius, Daniel Heinsius, and others, which I found annotated in their own hands and which I selected for public use lest they lie hidden any longer through sterile labor, also support it. I have also described the prologue prefixed to the manuscript Arundel codex of the Works of St. Irenaeus—which had been omitted in the editions of Grabe and Massuet—from the Library of the Royal Society of London, where that codex is preserved.
CHAPTER III. Concerning the critical apparatus of others received into the editions.
1. *Concerning the scholia of Fronto Ducaeus and Jac. Billius.* Fronto Ducaeus and Jacobus Billius (in *Sacris Observationibus* I, 33 sqq. and II, 5; Paris, 1585, edited at the end of the letters of Isidore of Pelusium) had published many scholia on Irenaeus, by which they either emended the Latin text compared with the Greek, or for the most part happily illuminated obscure passages. Billius especially seems to us worthy of praise for his extreme learning, critical acuity of intellect, and elegant manner of writing, which are conspicuous in his own observations. Feuardentius was the first to receive the scholia of these two men into an edition of Irenaeus; nor have they been neglected by Grabe, Massuet, or us; you will find most of them printed in the *Apparatus*.
II. *Concerning the observations of Heumann and Francis Junius received into this new edition.* From the library of the University of Göttingen, the edition of Erasmus Basileensis of 1560 was brought to me, which once belonged to the books of Casp. A. Heumann, Professor of Theology at Göttingen. That most learned man wrote very many emendations in the margin of the said edition, among which I found those which he had made public in *Hamburg, vermischte Bibl.*, vol. I, p. 144 sqq. Other conjectures betray a most sagacious genius; but for a provider editor, whose duty is to protect and preserve the trustworthiness and authority of codices in every way, they were mostly to be rejected; others, however, were of no value at all to one who had grasped the mind of Irenaeus and had known his manner of writing more deeply. Finally, we must mention the critical apparatus of Francis Junius, formerly Professor of Theology at Leiden. For I found in the Grand Ducal Library at Weimar an edition of Gallasius, in the margin of which both a great quantity of emendations and many Greek fragments were written. This edition once passed into the library of Marquard Gudius, who B wrote these things on the title page of the book regarding those annotations written by hand: “Francis Junius, Professor of Theology at Leiden, wrote down variations of readings from an ancient codex, and also supplements and Greek fragments, in his own hand in the margin of this book.” But there is reason for me to believe that Gudius was deceived by an error. Whoever is skilled in the writing style of the ancient Interpreter cannot doubt with me that the emendations of Junius flowed not from a codex, but from most sagacious judgment. For it sometimes happened that Junius, aided by elegant learning, would correct the barbarously writing Interpreter according to the style of writing used by the classic authors, as they are called. Many of the things which Junius conjectured and wrote down so beautifully and neatly on paper not thickened by glutinous water reveal so ingenious, learned, and sagacious a man that the opportunity to receive his conjectures into my notes was most pleasant for me. I regret that the annotations of Francis Junius do not exceed the end of the book. The Greek fragments were transcribed by Junius from the most ancient edition of Epiphanius. C In the *Supplements to the Introduction to the History of the Greek Language* of Theoph. Christ. Harles, Vol. II, p. 203, I read these things: “Various readings are inscribed in the margin (of the edition of Grynaeus), and Reinesius added many emendations by hand to his own copy, which is kept in the Zitz library. I hoped that I might be able to derive some fruits from the annotations of Reinesius, who was an otherwise most sagacious man. But hope disappointed me. For most of the things which Reinesius wrote in the margin pertain to the inscriptions of the chapters. The rest were written with so trembling a hand, it seems, and so badly, that they can scarcely be read. Those that I was able to decipher with intent eyes did not seem worthy enough to be received into my edition.”
SELECT TESTIMONIES OF THE ANCIENTS CONCERNING IRENAEUS AND HIS WRITINGS.
The Martyrs of Lyon and Vienne under M. Aurelius, in an Epistle to Pope Eleutherius, in Eusebius, *Hist. eccles.*, lib. v, cap. 4.
D We wish you to be well in all things and always in the Lord, Father Eleutherius. We have urged our brother and colleague Irenaeus to carry these letters to you, and we ask that you hold him in high regard, as he is an emulator of the testament of Christ.
A And if it were known to us that any man was to be conferred justice, we would have commended him to you among the first, as a presbyter of the Church (for he holds this rank).
Tertullian, Book against the Valentinians, ch. 5
We shall not be said to have invented these matters ourselves—matters which so many men, distinguished for their holiness and excellence, and not only our predecessors, but contemporaries of the heresiarchs themselves, have both brought forth and refuted in their most instructive volumes: such as Justin the philosopher and martyr; such as Miltiades, the sophist of the Churches; such as Irenaeus, that most curious explorer of all doctrines; such as Proculus, the ornament of our virgin age and Christian eloquence. I would have desired to equal these men in every work of faith, just as I hope to do in this one.Eusebius, Ecclesiastical History, Book IV [sic], ch. 13
It is possible for those who wish to do so to learn the origins, the lives, and the underlying principles of the false doctrines of the heresiarchs—not only those of Simon, but of those who came after him—as well as the practices they all engaged in, from the aforementioned book of Irenaeus, by whom these things were accurately handed down.Idem, Book III, ch. 23
That John lived until these times (those of Trajan) is sufficiently proven by the authority of two witnesses. Moreover, these witnesses are most trustworthy, since they have always been champions of the true catholic doctrine: I speak of Irenaeus and Clement of Alexandria. The former of these writes thus in the second book of his *Against Heresies*: "And all," etc. (See Book II, ch. 22).Idem, Book V, ch. 5
When Pothinus had been martyred together with those in Gaul at the age of ninety, Irenaeus succeeded him in the bishopric of the church at Lugdunum, over which Pothinus had presided. We have learned that he was a hearer of Polycarp in his youth.Idem, Book V, ch. 20
Against those who were corrupting the sincere law of the Church in Rome, Irenaeus composed various letters: one to Blastus, which he entitled *On Schism*; another to Florinus *On Monarchy, or that God is not the creator of evils*. For this man seemed to be defending that opinion. And because he was later carried away into the error of Valentinus, Irenaeus composed for his sake a book *On the Ogdoad*. In this book, he also signifies that he had attained the first succession of the apostles... Moreover, in that epistle to Florinus, of which I have already spoken, the same Irenaeus reveals that he was familiarly acquainted with Polycarp, saying: "These doctrines," etc. (See the Fragments of the lost Treatises of Irenaeus at the end of this work, frag. II).Idem, Book V, ch. 24
Irenaeus, writing in the name of the brethren over whom he presided in Gaul, demonstrates that the mystery of the Lord’s resurrection must be celebrated only on the day of the Lord’s Day. D Yet he fittingly advises Victor not to cut off entire Churches of God that were observing a tradition of ancient custom; he exhorts them with many other things, adding these words: "For not only," etc. (See frag. III). Thus Irenaeus, a man whose name corresponds with his calling—for he is a peacemaker in his very character—pleaded and acted as an envoy for the peace of the Churches. The same man, not only to Victor but to many other heads of Churches, sent letters concerning the question that had been raised, in accordance with the circumstances.Finally, ch. 26
But besides the aforementioned works and letters of Irenaeus, there exists a very short and particularly necessary book of his *Against the Gentiles*, which is titled *On Knowledge*. Another, furthermore, is dedicated to his brother Marcianus, which contains the demonstration of the apostolic preaching. Finally, a little book of *Diverse Disputations*, in which he mentions the Epistle to the Hebrews and the so-called Wisdom of Solomon, seeking some...citations from them. And these are the matters that have reached our knowledge concerning Irenæus. A
*Epiphanius, Heresies, XXIV, § 8.* That blessed successor of the apostles, Irenæus, disputing more subtly on this subject, admirably refuted the folly of Basilides combined with equal weakness. *The same, Heresies, XXXI, § 53.* These and like things that excellent old man Irenæus discussed in the same words regarding their most vain opinions, a man altogether most thoroughly instructed in the gifts of the Holy Spirit, and, if I may so say, anointed with heavenly graces for the struggle: who, with the safeguards of sincere faith and knowledge, laid low and overturned all their deceits. Which he achieved most of all in his second book and others following it, where he refuted them with a richer style; since he seemed to wish to drag a foe, as it were, cast down to the ground and overcome, and in a way to triumph over him, and to openly expose to all the impudent rather than brave audacity of the defeated trifler in provoking the struggle.
*Cyril of Jerusalem, Catecheses, XV, of the Illuminands.* The most impious of all heretics have whetted their tongues even against the Holy Spirit, and have dared to utter unspeakable things: just as the interpreter Irenæus wrote in his *Constitutions against Heresies*.
*Basil, book On the Holy Spirit, c. 29.* Let us hear how that Irenæus, who was close to the times of the apostles, makes mention of the Spirit in his discourse *Against Heresies*: "But those who are unbridled," etc.
*Ephrem the Syrian, in his treatise On Virtue, c. 8.* A certain one of the saints (Irenæus) declared beautifully and magnificently, teaching in this manner: "Since, therefore, it is such," etc. *Against Heresies, book V, c. 28.* C
*Socrates Scholasticus, at the end of his history of the martyrdom of S. Polycarp.* And these things were transcribed by Gaius from Irenæus, the disciple of Polycarp, who also had lived with Irenæus; but I, Socrates Scholasticus, have written them in Corinth from the copy of Gaius. May grace be with all.
*Jerome, in his Catalogue of Ecclesiastical Writers.* Irenæus, at one time a presbyter of Pothinus the bishop, who ruled the Church of Lyons in Gaul, was sent to Rome as a legate by the martyrs of that same place on account of certain questions of the Church, and he carried honorable letters to Bishop Eleutherius concerning his name. Afterwards, already with Pothinus being nearly ninety, he was crowned with martyrdom for Christ, and Irenæus was substituted in his place. It is agreed that he was a disciple of Polycarp, the priest and martyr, of whom we have made mention above. He wrote five books *Against Heresies*, and a short volume *Against the Gentiles*, and another *On Discipline*, and to his brother Marcianus *On the Apostolic Preaching*, and a book of *Diverse Disputations*, and to Blastus *On Schism*, and to Florinus *On the Monarchy*, or, *That God is not the creator of evils*, and an excellent commentary *On the Octad*, in the end of which, signifying that he was near to the apostolic times, he subscribed thus: "I adjure you who transcribe this book, by the Lord Jesus Christ and by his glorious advent, in which he shall judge the living and the dead, that you compare after you have transcribed, and correct it with the greatest diligence against the exemplar from which you have written: and you shall similarly transfer this adjuration as you have found it in the exemplar." There are also current other epistles of his to Victor, Bishop of Rome, on the question of Easter, in which he warns him that he ought not easily to break the unity of the college: since Victor had believed that many bishops of Asia and the Orient, who, in accordance with the Jews, celebrated Easter on the fourteenth day of the moon, were to be condemned: in which opinion those who disagreed with them did not give their hands to Victor. He flourished especially under the Emperor Commodus, who had succeeded Marcus Antoninus Verus in the empire.
The very same words of Jerome were transcribed by Freculphus of Lisieux, *Chronicle, vol. II, book II, c. 22.* *The same in c. LXIV of Isaiah.* Of which (various monstrosities of the ancient heretics) the apostolic man Irenæus, Bishop of Lyons and martyr, writes most diligently, explaining the origins of many heresies, and especially of the Gnostics, who, through Marcus the Egyptian, deceived noble women in the Gauls, first around the Rhone, then in the Spains, mixing pleasure with their fables, and claiming for their own ignorance the name of knowledge. And in *Epistle 53*, al. 29, to the widow Theodora, vol. IV of the new edition: Irenæus reports, a man of the apostolic times, and a disciple of Papias, the auditor of the evangelist John, bishop...
of the Church of Lyons, that a certain Marcus, descending from the stock of the Gnostic Basilides, first came to the Gauls, and infected those parts through which the Rhone and Garonne flow with his doctrine, and especially that he seduced noble women, promising them certain hidden mysteries, and winning to himself their love through magical arts and the secret pleasure of their bodies; passing thence across the Pyrenees, he occupied the Spains; and this was his aim, that he might covet the houses of the wealthy, and therein especially the women, who are led away by various desires, ever learning, and never arriving at the knowledge of the truth. This he wrote about three hundred years ago; and he wrote it in those books which he composed against all heresies in a most learned and eloquent style.
*Augustine, Book I against Julian the Pelagian, ch. 3 and 7.* You who so frequently oppose to us the name of the Manichaeans, see now, if you are awake, what and what manner of men, and how great defenders of the Catholic faith you dare to assail with such detestable slander. — Irenæus, Bishop of Lyons, was not far from the times of the apostles. He says: "He is not otherwise saved from the wound of the ancient serpent," etc. (lib. iv, cap. 2). Do you see this ancient man of God, what he thinks of the wound of the ancient serpent? If you demand those witnesses, of whom some of their writings can also be found, and whose doctrine is illustrious, behold there is present a memorable and venerable gathering and consensus of his witnesses. Saint Irenæus says that the ancient serpent's wound is healed by the faith of Christ and the cross, and that we were as it were bound with chains by the sin of the protoplast, etc.
*Justin, in the Response to Question 115 to the Orthodox.* D The blessed Irenæus, A martyr and Bishop of Lyons, in the discourse *On Pascha*, etc. See the fragments of the lost treatises of St. Irenæus, fragm. VII.
*Theodoret, Dialogue 1, p. 33 B.* Irenæus enjoyed the teaching of Polycarp; and he became a luminary of the Gauls of the West.
*The same, in the Preface to Heretical Fables.* I have collected the myths of the ancient heresies from the ancient teachers of the Church, of Justin the philosopher and martyr, and of Irenæus, who cultivated and illuminated the Celtic nations.
*The same, Book I of Heretical Fables, ch. 5.* I will bring forth the testimony of Irenæus, an apostolic man who illuminated the West. He speaks thus, etc. These things, then, the admirable Irenæus said of them.
*Gregory of Tours, Book I, History of the Franks, ch. 29.* The most blessed Irenæus, successor of the martyr Pothinus, who was sent to this city (Lyons) by the blessed Polycarp, shone with admirable virtue; he who, in a short space of time, by his preaching, restored the city almost entirely to the Christian faith. But when the persecution came, the devil stirred up such wars there through the tyrant, and such a multitude of Christians was slaughtered there for the confession of the divine name that rivers of Christian blood ran through the streets; of whom we could collect neither the number nor the names. For the Lord wrote them in the book of life. The executioner, having subjected the blessed Irenæus to various torments in his presence, dedicated him to Christ the Lord through martyrdom.
*The same, Book I, On the Glory of the Martyrs, ch. 5.* Having been consumed in martyrdom, the glorious bishop Pothinus, who as priest presided over the city of Lyons, was carried to heaven by the merit of his noble struggle. Worthy of him in merit and holiness, Irenæus succeeded him as bishop, and he too was finished by martyrdom. He is buried in the crypt of the Basilica of St. John under the altar; and on one side Epipodius is buried, and on the other Alexander, the martyr.
*Pope Gregory I, Book XI of the Register, Epist. 56 (new ed.) to Ætherius, Bishop of Lyons.* The deeds or writings of the blessed Irenæus are what we have long sought with solicitude; but hitherto nothing could be found from them.
*Anastasius Sinaita, Book VII of Anagogical Contemplations on the Hexaemeron, tom. IX of the Bibliotheca Patrum. - From the Colbertine codex 2255.* B Do you hear that from the time when there entered, as it were a certain divine nature, the divine insufflation into the earth-born body of Adam, the Scripture immediately did not call him by a simple name, but, as if he were a composite Christ, called him God and Lord; just as we have found with great accuracy by searching the precise, unadulterated, and ancient copies, in those which were noted by Clement, and Irenæus, and Philo the philosopher, and by him who compiled the Hexapla.
*And a little later, p. 893.* The most ancient of the interpreters of the Churches; I mean, indeed, Philo the philosopher, and contemporary of the apostles, and Papias the great, the student of John the Evangelist, the Hierapolite, and Irenæus the Lyonnaise, and Justin the martyr and philosopher, Pantaenus the Alexandrian, and Clement the Stromateus, and their associates.
A Clement the Stromateus and his associates spiritually contemplated the things written concerning Paradise, referring them to the Church of Christ.
*Lib. x, p. 910.* Those who take this (sentiment, "And the serpent said to the woman") historically rather than spiritually, cleaving to the literal sense, I know not how they are able to resolve the propositions of Irenæus against them. For he says, arming himself against the heresy of the lewd Ophites: "How is it possible," etc.
*Maximus, Schol. in cap. 9 Dionysii De divin. nomin.* "I have multiplied visions, and in the hands of the prophets I have been likened." That is, I am the same as myself, as Irenæus says in the books *Against Heresies*.
*Idem, Schol. in cap. 7 De eccles. hierarch.* Papias, in the fourth book of his *Expositions of the Lord's Oracles*, spoke of the delights that would be in the resurrection through foods, etc. And Irenæus of Lyons, in the fifth book *Against Heresies*, says the same thing, and produces the aforementioned Papias as a witness of the things said by him. B
*Beda in Martyrologio, IV Kalend. Junii.* At Lyons in Gaul, the memory of Saint Irenæus, bishop, is celebrated, who was crowned with glorious martyrdom along with nearly all the people of his city under the Emperor Severus, and was buried by the priest Zacharias in the crypt of the Basilica of Saint John the Baptist, beneath the altar.
*Photius in Bibliotheca, cod. 120.* We have read the volume of Irenæus, bishop of Lyons (Lyons is a city of Celtic Gaul), inscribed as follows: *Five books of the refutation and overthrow of the falsely-named knowledge*, that is, *Against Heresies*. Of these, the first, dealing with Valentinus and beginning from his impious error, goes back as if stepping backward, and having repeated the origin from higher up, it narrates further from Simon Magus to Tatian; who, having been the first disciple of Justin the Martyr, later fell headlong into the error of heresy. He discourses, moreover, about those who are strictly called Gnostics, and about the Cainites, exposing their abominable dogmas; and this is the subject of the first book. C The second contains an overthrow of those who dogmatize impiously among the heretics. The third brings forward various testimonies from Holy Scripture against them. The fourth dissolves the difficulties proposed by the heretics. And the fifth demonstrates that all things that were said and done by the Lord through parables—from the rest of His saving doctrine, and from the Apostolic Epistles—are most suitable for the refutation of heretical deceits. Many and various other writings and letters of the same divine Irenæus are also circulated, although in some of them the certain truth of ecclesiastical dogmas seems to be adulterated by spurious arguments, which it is necessary to note. They say he was a disciple of Polycarp, who was a holy martyr and Bishop of Smyrna, and a presbyter of Pothinus, to whom he also succeeded in the bishopric of Lyons. Victor, moreover, was presiding over the Roman pontificate at that time, to whom Irenæus often wrote, exhorting him not to excommunicate some from the Church because of the controversy regarding Easter. D
*Ado Viennensis in Chronico, aetate sexta, ad annum 181 et 195.* Irenæus, bishop of Lyons, is esteemed. Severus Pertinax, prompted by the fifth (horrendous) persecution, tortured the Christians, and many of the saints were crowned with martyrdom throughout various provinces. At that time, Irenæus of Lyons also completed his martyrdom with a great multitude.
*Usuardus in Martyrologio, IV Kalend. Junii.* At Lyons in Gaul, of Saint Irenæus, bishop and martyr; who, as Jerome writes, was a disciple of the blessed priest and martyr Polycarp, and close to the times of the apostles. Afterwards, however, under the persecution of Severus, he was crowned with glorious martyrdom along with nearly all the people of his city.
*Menæum Græcorum, ad d. 23 Augusti.* On the same day, the memory of the holy hieromartyr Irenæus, bishop of Lyons. Irenæus hastens to leave the earth by the sword; For he is consumed by a burning desire for the heavens.
A He lived in the times of the Emperor Marcus Antoninus, an ancient man, a successor of the blessed apostles, having served as bishop of the Lyons in Gaul. Who left many books to the Church, confirming our faith; from which those who came after derived the starting points for the interpretation of the divine Scriptures.
He, after Pothinus, bishop of the aforementioned city, who struggled for Christ, having received the helm and having snatched many by many words and exhortations from the error of idols, and having brought many martyrs to Christ, finally he himself, having been perfected by the sword by the persecutors, is crowned.
Anonymous author of the Martyrdom of St. Ferreolus the priest, and Ferruccio the deacon, and their companions, in Surius, Vol. VIII, on the 16th day of June.
At the same time that the high priest and martyr of the Church of Lyons, St. Irenæus, bishop of Christ, had publicly given his preaching in Gaul as an eternal light and splendor of justice, and had assiduously declared the word of our Lord Jesus Christ to the Gentiles, he sent the holy priest Ferreolus and the deacon Ferruccio to the city of Besançon, truly as a very strong foundation for founding the Church upon the rock of Christ: and as the corner-stone of the heavenly bridegroom, and as pearls they shone brightly, through whom the eternal name and the splendor of glory might shine upon the Gentiles who were lying in darkness; so that by their preaching they might fly to the grace of baptism in whom was the wondrous virtue of Christ. For they were vigorous in word and wisdom, clearly demonstrating to the people an angelic countenance and one apt for the services of the Lord. The catholic faith was increased; Christians rejoiced daily because the devil was confounded and defeated; who, forsaking idols, followed the footprints of Christ. Similarly, St. Irenæus directed the priest Felix, and the deacons Fortunatus and Achilleus, from his own side to the city of Valence before his own glorious martyrdom. Upon their entering, the Lord bestowed such grace upon His athletes, that that multitude of pagans, who were lying in darkness, loved them with the fullest affection.
Excerpt from the Refutation of the Confession of Cyril Lucaris, Patriarch of Constantinople, by the author Meletius Syrigus, Hieromonk, Doctor of the Great Church, who completed that work in the year 1640 (a).
B Irenæus indeed in book V *Against Heresies*, chap. 34, disputing against those who denied Christ to be the Son of the Creator of all things, and the maker of this world, says thus: "But how will it be known to them that that bread over which thanks have been given is the body of His Lord, and the chalice, His blood, if they do not declare Him to be the Son of the Creator of the world, that is, His Word, by whom the wood brings forth fruit, and the fountains gush forth, and which firstly brings forth grass, then the ear, then the full wheat in the ear?" inferring through these, from the omnipotent strength of Jesus, which shines forth in the creation of created things, the transmutation of bread into His body. And in the same chapter: "How again do they say that our flesh comes into corruption and does not receive life, which is nourished by the body and blood of the Lord?" And a little later: "For just as the bread which is from the earth, receiving the invocation of God, is now no longer common bread, but Eucharist, consisting of two things, earthly and heavenly; so also our bodies, receiving the Eucharist, are no longer C corruptible, having the hope of the resurrection." If therefore our bodies become incorruptible by the very perception of the Eucharist; then not only the soul becomes a participant in Christ's body, which is in heaven, through faith; but the bodies themselves, which are freed from corruption through the Eucharist, participate in that same body which exists in the Eucharist, which differs from that which is in the heavens only in the manner. If, however, after consecration it is no longer simple bread, but Eucharist, consisting of an earthly and a heavenly thing; it has, therefore, in itself that heavenly body, of which it also consists. And if it is true what he says, that just as common bread by divine invocation passes into Eucharist, so also our bodies, having shared in this, are transmuted into incorruption; and our bodies are properly and truly made immortal: then surely, properly and truly, common bread also is transmuted through the blessing into the body of Christ.
PROLOGUE TO THE BOOKS AGAINST HERESIES
PROLOGUE TO THE BOOKS AGAINST HERESIES, BY THE AUTHOR, AS IT APPEARS, FLORUS, DEACON OF LYONS
(Spicilegium Solesmense, containing hitherto unpublished works of the holy Fathers and ecclesiastical writers, brought into public domain under the care of Dom J. B. Pitra, O.S.B., monk of the Gallican congregation. Paris, at Firmin Didot brothers, MDCCCLII. Tom. I, p. 8. — This little preface, says the most learned editor of the Spicilegium Solesmense (Proleg. p. ix), in the Arundel codex (Mus. Britan., no. 87, shelf CLXIV, F, fol. 1) is inscribed without the author's name: that it should be restored to Florus of Lyons, the minor note of Sirmond on the fragment of Avitus, which I am not loath to rewrite, scarcely permits one to doubt: In another codex of the same library (Grande Chartreuse), he says, there is prefixed to the works of Irenaeus the Preface of Florus with the letter of Agobard. Truly our Prologue smacks of the style of Florus and does not depart from his age; it looks quite openly, toward the end, at the fierce disputes of Florus with John Scotus.)ARGUMENT. — I. Let it be inquired first who Irenaeus is, or with what mind he wrote; II. then what is contained in his five books; III. then from a fivefold cause it is deduced why these books are being edited anew.
I. A Irenaeus, bishop of the city of Lyons, instructed by Polycarp, the disciple of the apostle John, wrote five books to a certain bishop, having been requested by him, Against the Heretics, which were very necessary; in which, like a wise architect and a provident physician, he perfectly instructs us concerning the heresies and the heresiarchs; first detecting their wicked dogmas and perverse works, so that no one might fall into similar examples of unbelief. For, just as a physician cannot cure a sick man unless he first recognizes the cause of the disease, so it was necessary for him first to recognize the heretical pests, with their causes, so that afterwards, with competent medicine, he could more effectively oppose them.
II. In the first place, therefore, he explains the heresies themselves, assigning to each its original causes, that is, from what source they received the material for their existence. During which, he sets forth even the unknown names of fictitious things, which they themselves called Virtues, and worshipped as if they were gods. As for the multitude of these names, O reader, suffer the boredom cast upon you with patience, to be compensated in the end by the abundant sweetness of philosophical reasonings and divine authorities. Afterwards he commemorates the heresiarchs themselves by name, and what or how much, and whence each disciple may have added to the inventions of his own masters, he consequently annexes. Then, approaching each heresy one by one, and, in the manner of a most approved philosopher, having assumed peremptory arguments from the natures of things, he discerns the true from the false; he violently tears away the cloak of sanctity, drawn over wickedness; where there is poison in honey, where a fox hides in the guise of a dove, he inquires with curious discussion. In this way, the heretical deceit, having been most artfully detected in its filthiest phantasies and openly exposed to the eyes of the faithful, finally roots out, casts away, and tramples underfoot the poisonous shoots, inserted by adulterous planting, with a manifold array of divine authorities. Through the occasion of this same intention, he not only corrects what has been corrupted by the heretics, but furthermore, for the bulwark of true faith, faithfully and clearly expounds many things from the New Testament.
III. B There are, however, five causes which do not allow the expense and labor of transcribing this book, as we think, to be considered superfluous. First, because it is very rare, owing to a silence regarding heresies—a silence which now, with no one compelling it, has been interrupted more vehemently than usual. Second, because its author is ancient, and existed near to the apostolic times, and is therefore worthy of belief. Third, because he did not learn everything he writes about the heretics through report, but heard many of these things being taught and saw them being practiced by them in person, as being their [original-script column: see facsimile], that is, a contemporary and a fellow-provincial. Fourth, because it is known that no one has argued more fully or more clearly concerning the heresies of that time. Fifth, because the weapons of the militant Church, neglected on account of the occasion of some peace, need to be repaired more than usual, because, with such a rare defender, the heretical tyranny begins to rage against it just as cruelly as it begins to be puffed up with pride.