²¹⁸ This passage is not now found in holy Scripture. Harvey conjectures that it may have been taken from the apocryphal Gospel according to the Egyptians. It is remarkable that we find the same words quoted also by Clement of Alexandria. [But he (possibly with this place in view) merely quotes it as a saying, in close connection with Ps. li. 19, which is here paritally cited. See Clement, Paedagogue, v. iii. cap. xii.]

²¹⁹ Jer. vi. 20.

²²⁰ Jer. vii. 2, 3.

²²¹ Jer. vii. 21.

²²² Jer. ix. 24.

²²³ Isa. xliii. 23, 24.

²²⁴ Isa. xlvi. 2.

²²⁵ Jer. xi. 15.

²²⁶ Isa. lviii. 6, etc.

²²⁷ Zech. vii. 9, 10.

²²⁸ Zech viii. 16, 17.

²²⁹ Ps. xxxiv. 13, 14.

²³⁰ Hos. vi. 6.

²³¹ Matt. xii. 7.

²³² Grabe has a long and important note on this passage and what follows, which may be seen in Harvey, in loc. See, on the other side, and in connection with the whole of the following chapter, Massuet's third dissertation on the doctrine of Irenaeus, art. vii., reprinted in Migne's edition.

²³³ Matt. xxvi. 26, etc.

²³⁴ Mal. i. 10, 11.

²³⁵ [One marvels that there should be any critical difficulty here as to our author's teaching. Creatures of bread and wine are the body and the blood; materially one thing, mystically another. See. cap. xviii. 5 below.]

²³⁶ Rev. v. 8. [Material incense seems to be always disclaimed by the primitive writers.]

²³⁷ Matt. v. 23, 24.

²³⁸ Deut. xvi. 16.

²³⁹ The text of this passage is doubtful in some words.

²⁴⁰ Luke xxi. 4. [The law of tithes abrogated; the law of Acts. ii. 44, 45, morally binding. This seems to be our author's view.]

²⁴¹ Gen. iv. 7, LXX.

²⁴² The Latin text is: "ne per assimulatam operationem, magis autem peccatum, ipsum sibi homicidam faciat hominem."

²⁴³ Matt. xxiii. 27, 28.

²⁴⁴ Matt. xxiii. 26.

²⁴⁵ Jer. xxii. 17.

²⁴⁶ Isa. xxx. 1.

²⁴⁷ Gen. iv. 7.

²⁴⁸ John xix. 11.

²⁴⁹ Isa. lxvi. 3.

²⁵⁰ Phil. iv. 18.

²⁵¹ The text here fluctuates between quod offertur Deo, and per quod offertur Deo. Massuet adopts the former, and Harvey the latter. If the first reading be chosen, the translation will be, "the Word who is offered to God," implying, according to Massuet, that the body of Christ is really offered as a sacrifice in the Eucharist; if the second reading be followed, the translation will be as above. [Massuet's idea is no more to be found, even in his text, than Luther's or Calvin's. The crucial point is, how offered? One may answer "figuratively," "corporally," "mystically," or otherwise. Irenaeus gives no answer in this place. But see below.]

²⁵² Comp. Massuet and Harvey respectively for the meaning to be attached to these words.

²⁵³ Mark iv. 28.

²⁵⁴ "Either let them acknowledge that the earth is the Lord's, and the fulness thereof, or let them cease to offer to God those elements that they deny to be vouchsafed by Him."-Harvey.

²⁵⁵ That is, according to Harvey, "while we offer to Him His own creatures of bread and wine, we tell forth the fellowship of flesh with spirit; i.e., that the flesh of every child of man is receptive of the Spirit." The words kai omologountej . . . egersin, which here occur in the Greek text, are rejected as an interpolation by Grabe and Harvey, but defended as genuine by Massuet.

²⁵⁶ See Harvey's long note on this passage, and what immediately follows. [But, note, we are only asking what Irenaeus teaches. Could words be plainer,-"two realities,"-(i.) bread, (ii.) spiritual food? Bread-but not "common bread;" matter and grace, flesh and Spirit. In the Eucharist, an earthly and a heavenly part.]

²⁵⁷ The text fluctuates between dominationi and donationi.

²⁵⁸ Prov. xix. 17.

²⁵⁹ Matt. xxv. 34, etc.

²⁶⁰ [The Sursum Corda seems here in mind. The object of Eucharistic adoration is the Creator, our "great High Priest, passed into the heavens," and in bodily substance there enthroned, according to our author.]

²⁶¹ Rev. xi. 19.

²⁶² Isa. xl. 12.

²⁶³ Eph. i. 21.

²⁶⁴ Jer. xxiii. 23.

²⁶⁵ The Latin is, "et universum eum decurrerint." Harvey imagines that this last word corresponds to katatrexwsi, but it is difficult to fit such a meaning into the context.

²⁶⁶ Gen. ii. 7.

²⁶⁷ Gen. i. 26.

²⁶⁸ This quotation is taken from the Shepherd of Hermas, book ii. sim. 1.

²⁶⁹ Mal. ii. 10.

²⁷⁰ Eph. iv. 6.

²⁷¹ Matt. xi. 27.

²⁷² Rev. iii. 7.

²⁷³ 1 Pet. ii. 23.

²⁷⁴ Col. i. 18.

²⁷⁵ Prov. iii. 19, 20.

²⁷⁶ Prov. viii. 22-25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John's Gospel.]

²⁷⁷ Prov. viii. 27-31.

²⁷⁸ Luke i. 71, 75.

²⁷⁹ Matt. v. 8.

²⁸⁰ Ex. xxxiii. 20.

²⁸¹ Luke xviii. 27.

²⁸² Some read "in filium" instead of "in filio," as above.

²⁸³ A part of the original Greek text is preserved here, and has been followed, as it makes the better sense.

²⁸⁴ Deut. v. 24.

²⁸⁵ Hos. xii. 10.

²⁸⁶ 1 Cor. xii. 4-7.

²⁸⁷ John i. 18.

²⁸⁸ Isa. vi. 5.

²⁸⁹ Ps. xxii. 15.

²⁹⁰ Deut. iv. 24.

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