He follows Justin also in his tales of miracles asserting "some do certainly and truly drive out devils. Others have foreknowledge of things to come, they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, the dead even have been raised up, and remained among us for many years." As with the other Fathers, he gives only general statements not particular instances. He allows that the heretics Simon and Carpoerates and their followers also perform miracles, "but not through the power of God but for the sake of destroying and misleading mankind, by means of magical deceptions." None of these Christian miracles were known to the heathen, and, as Dr. Conyers Middle ton pointed out, in his "Free Enquiry into the Miraculous Powers in the Christian Church," at this very same time when one Autolycus, an eminent heathen, challenged his friend Theophilus, Bishop of Antioch, a convert and champion of the Gospels, to show him but one person who had "been raised from the dead, on the condition of him turning Christian himself," Theophilus made plain by his answer that he was not able to give him that satisfaction.
Irenæus follows Justin in making the angels mix with the daughters of men, and also in his absurd typology. He even makes Balaam's ass a type of the Savior. The cohabitation of Lot with his two daughters was providential and typical of the two sister synagogues, the Jewish and the Christian.
In common with all the early Fathers he asserts the doctrine of the millenium, and this in the grossest sense. We have already seen the quotation which he gives from Papias as the actual words of Jesus upon this matter. He believed it would be a purely earthly glory and felicity after the sort depicted in the Jewish apocalypses. This portion of his writings, having been utterly discredited, is very often omitted. He believed the end of all things was near at hand. The world would last six thousand years because made in six days. Antichrist would come from the tribe of Dan and reign three years and five days in Jerusalem, when he would be vanquished. The fall of Antichrist and the end of the world would coincide with the fall of the Roman Empire, for the mysterious name of the beast is Latinus. Then the Lord was to come, and there would be no more labor "but unlimited wine swilling."
Irenæus affirms also on the same authority of tradition delivered to him by those who had received it from the apostles, that Enoch and Elias were translated into that very Paradise from which Adam was expelled, and that this was the place into which St. Paul was caught up. This is affirmed also by all the later Fathers, both Greek and Latin.
Our space will not permit us to further enlarge on the vast appeals to faith made by Irenæus. Nor can we pause to deal with Tertullian, who, with more impetuosity and no less acerbity, championed the same orthodoxy, shrinking not from the "credo quia absurdum est," and who ended by turning heretic. Nor with the learned Clement of Alexandria, whose high speculations led also into contempt of the world and its ways of science, art, and civilisation. Nor with the ascetic and self-emasculated Origen, at once profound and prolific, who, in his attempt to reconcile Christianity with reason, fell into such errors as believing in the pre-existence and pretemporal fall of souls, and the redemption of the inhabitants of the stars and even of Satan himself.
We must reserve a brief space for the great ecclesiastical historian.
EUSEBIUS.
It is to this eminent Father that we are indebted for almost all we know of the lost Christian literature of the time preceding the establishment of Christianity by Constantine. He was born about 264 or 270, and was a priest in the time of Diocletian.
During the persecution in that reign he retired to Egypt, where, however, he was imprisoned, but speedily released. This gave rise to a suggestion that he had apostatised. "Who art thou, Eusebius?" exclaimed Potamon, Bishop of Heraclea, at the Council of Tyre, where Eusebius violently conducted the "persecution of Athanasius," "to judge the innocent Athanasius. Did'st thou not sit with me in prison in the time of the tyrant? They plucked out my eye for the confession of the truth. Thou comest forth unharmed. How didst thou escape?"