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.
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