If it shocks the young student of the virgin years of Christianity to find such a state of things, let him reflect that it was all foretold by Christ himself, and demonstrates the malice and power of the adversary. “An enemy hath done this,” said the Master. The spirit that was 310 then working “in the children of disobedience,” now manifested itself. The awful visions of the Apocalypse began to be realized. It was now evident in what sense “the Prince of peace” had pronounced His mission, “not peace, but a sword.” In short, it became a con- spicuous fact, that the Church here on earth is “militant;” while, at the same time, there was seen to be a profound philosophy in the apostolic comment,3 “There must be also heresies among you, that they which are approved may be made manifest.” In the divine economy of Providence it was permitted that every form of heresy which was ever to infest the Church should now exhibit its essential principle, and attract the censures of the faithful. Thus testimony to primitive truth was secured and recorded: the language of catholic orthodoxy was developed and defined, and landmarks of faith were set up for perpetual memorial to all generations. It is a striking example of this divine economy, that the see of Rome was al- lowed to exhibit its fallibility very conspicuously at this time, and not only to receive the rebukes of Irenæus, but to accept them as wholesome and necessary; so that the heresy of Eleutherus, and the spirit of Diotrephes in Victor, have enabled reformers ever since, and even in the darkest days of pontifical despotism, to testify against the manifold errors pat- ronized by Rome. Hilary and other Gallicans have been strengthened by the example of Irenæus, and by his faithful words of reproof and exhortation, to resist Rome, even down to our own times. That the intolerable absurdities of Gnosticism should have gained so many disciples, and proved itself an adversary to be grappled with and not despised, throws light on the condition of the human mind under heathenism, even when it professed “knowledge” and “philosophy.” The task of Irenæus was twofold: (1) to render it impossible for any one to confound Gnosticism with Christianity, and (2) to make it impossible for such a monstrous system to survive, or ever to rise again. His task was a nauseous one; but never was the spirit enjoined by Scripture more patiently exhibited, nor with more entire success.4 If Julian had found Gnosticism just made to his hand, and powerful enough to suit his purposes, the whole history of his attempt to revive Paganism would have been widely different. Irenæus demonstrated its essential unity with the old mythology, and with heathen systems of philosophy. If the fog and malaria that rose with the Day-star, and obscured it, were speedily dispersed, our author is largely to be identified with the radiance which flowed from the Sun of righteousness, and with the breath of the Spirit that banished them for ever. 3 1 Cor. xi. 19. 4 2 Tim. ii. 24, 25, 26. 835 Introductory Note to Irenæus Against Heresies