("Manifeste itaque in sua propria venientem Dominum et sua propria eum bajulantem conditione quae bajulatur ab ipso, et recapitulationem ejus quae in ligno fuit inobedientiae per eam quae in ligno est obedientiam facientem, et seductionem illam solutam qua seducta est male illa, quae jam viro destinata erat virgo Eva, per veritatem evangelizata est bene ab angelo jam sub viro virgo Maria.  Quemadmodum enim illa per angeli sermonem seducta est ut effugeret Deum praevaricata verbum ejus, ita et haec per angelicum sermonem evangelizata est ut portaret Deum obediens ejus verbo.  Et si ea inobedierat Deo, sed haec suasa est obedire Deo, uti virginis Evae virgo Maria fieret advocata.  Et quemadmodum astrictum est morti genus humanum per virginem, salvatur per virginem, aequa lance disposita virginalis inobedientia per virginalem obedientiam.  Adhuc enim protoplasti peccatum per correptionem primogeniti emendationem accipiens, et serpentis prudentia devicta in columbae simplicitate, vinculis autem illis resolutis, per quae alligati eramus morti.”  St. Augustin (Paris, 1690. vol. x. p. 500.) refers to the latter part of this passage, as implying the doctrine of original sin; but since his quotation does not embrace any portion of the clause at present under our consideration, no additional light from him is thrown on the meaning of Irenaeus.) {122}

But passages occur in Irenaeus, which seem to leave doubt, that neither in faith nor in practice would he countenance in the very lowest degree the adoration of saints and angels, or any invocation of them.

For example, in one part of his works we read, “Nor does it [the Church] do any thing by invocations of angels, nor by incantations, nor other depraved and curious means, but with cleanliness, purity, and openness, directing prayers to the Lord who made all things, and calling upon the name of Jesus Christ our Lord, it exercises its powers for the benefit, and not for the seducing, of mankind.” [Benedictine Ed. lib. ii. c. 32.  Sec. 5. p. 166.] It has been said that, by angelic invocations, Irenaeus means the addresses to evil angels and genii, such as the heathen superstitiously made.  Be it so; though that is a mere assumption, not warranted by the passage or its context.  But, surely, had Irenaeus known that Christians prayed to angels, as well as to their Maker and their Saviour, he would not have used such an unguarded expression; he would have cautioned his readers against so serious, but so natural, a misapprehension of his meaning.

With one more reference, we must bring our inquiry into the testimony of Irenaeus to a close.  The passage occurs in the fifth book, chapter 31. [Benedict. lib. v. c. 32.  Sec. 2. p, 331.] The principal and most important, though not the longest, part of {123} the passage is happily still found in the original Greek, preserved in the “Parallels” of Damascenus.  In its plain, natural, and unforced sense, this passage is so decidedly conclusive on