Irenaeus, ag. Heresies Liv.1 ch.31
131
1 Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas.
2 I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera.(2) Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature(3) of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation !" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name.
3 It was necessary clearly to prove, that, as their very opinions and regulations exhibit them, those who are of the school of Valentinus derive their origin from such mothers, fathers, and ancestors, and also to bring forward their doctrines, with the hope that perchance some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth be drown away by their wicked, although plausible, persuasions, imagining that they will obtain from them the knowledge of some greater and more sublime mysteries. But let them rather, learning to good effect from us the wicked tenets of these men, look with contempt upon their doctrines, while at the same time they pity those who, still cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or, as it should rather be called, ignorance. They have now been fully exposed; and simply to exhibit their sentiments, is to obtain a victory over them.
4 Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox.(4) For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is truly a ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it, and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light, it will not now be necessary to use many words in destroying their system of opinions. For it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth. Since then the case is so, I shall, according to promise, and as my ability serves, labour to overthrow them, by refuting them all in the following book. Even to give an account of them is a tedious affair, as thou seest.(5) But I shall furnish means for overthrowing them, by meeting all their opinions in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side.
200
PREFACE.
1 IN the first book, which immediately precedes this, exposing "knowledge falsely so called,"(1) I showed thee, my very dear friend, that the whole system devised, in many and opposite ways, by those who are of the school of Valentinus, was false and baseless. I also set forth the tenets of their predecessors, proving that they not only differed among themselves, but had long previously swerved from the truth itself. I further explained, with all diligence, the doctrine as well as practice of Marcus the magician, since he, too, belongs to these persons; and I carefully noticed(2) the passages which they garble from the Scriptures, with the view of adapting them to their own fictions. Moreover, I minutely narrated the manner in which, by means of numbers, and by the twenty-four letters of the alphabet, they boldly endeavour to establish (what they regard as] truth. I have also related how they think and teach that creation at large was formed after the image of their invisible Pleroma, and what they hold respecting the Demiurge, declaring at the same time the doctrine of Simon Magus of Samaria, their progenitor, and of all those who succeeded him. I mentioned, too, the multitude of those Gnostics who are sprung from him, and noticed(2) the points of difference between them, their several doctrines, and the order of their succession, while I set forth all those heresies which have been originated by them. I showed, moreover, that all these heretics, taking their rise from Simon, have introduced impious and irreligious doctrines into this life; and I explained the nature of their "redemption," and their method of initiating those who are rendered "perfect," along with their invocations and their mysteries. I proved also that there is one God, the Creator, and that He is not the fruit of any defect, nor is there anything either above Him, or after Him.
2 In the present book, I shall establish those points which fit in with my design, so far as time permits, and overthrow, by means of lengthened treatment under distinct heads, their whole system; for which reason, since it is an exposure and subversion of their opinions, I have so entitled the composition of this work. For it is fitting, by a plain revelation and overthrow of their conjunctions, to put an end to these hidden alliances,(3) and to Bythus himself, and thus to obtain a demonstration that he never existed at any previous time, nor now has any existence.
201
1 IT is proper, then, that I should begin with the first and most important head, that is, God the Creator, who made the heaven and the earth, and all things that are therein (whom these men blasphemously style the fruit of a defect), and to demonstrate that there is nothing either above Him or after Him; nor that, influenced by any one, but of His own free will, He created all things, since He is the only God, the only Lord, the only Creator, the only Father, alone containing all things, and Himself commanding all things into existence.
2 For how can there be any other Fulness, or Principle, or Power, or God, above Him, since it is matter of necessity that God, the Pleroma (Fulness) of all these, should contain all things in His immensity, and should be contained by no one? But if there is anything beyond Him, He is not then the Pleroma of all, nor does He contain all. For that which they declare to be beyond Him will be wanting to the Pleroma, or, (in other words,] to that God who is above all things. But that which is wanting, and falls in any way short, is not the Pleroma of all things. In such a case, He would have both beginning, middle, and end, with respect to those who are beyond Him. And if He has an end in regard to those things which are below, He has also a beginning with respect to those things which are above. In like manner, there is an absolute necessity that He should experience the very same thing at all other points, and should be held in, bounded, and enclosed by those existences that are outside of Him. For that being who is the end downwards, necessarily circumscribes and surrounds him who finds his end in it. And thus, according to them, the Father of all (that is, He whom they call Proon and Proarche), with their Pleroma, and the good God of Marcion, is established and enclosed in some other, and is surrounded from without by another mighty Being, who must of necessity be greater, inasmuch as that which contains is greater than that which is contained. But then that which is greater is also stronger, and in a greater degree Lord; and that which is greater, and stronger, and in a greater degree Lord--must be God.
3 Now, since there exists, according to them, also something else which they declare to be outside of the Pleroma, into which they further hold there descended that higher power who went astray, it is in every way necessary that the Pleroma either contains that which is beyond, yet is contained (for otherwise, it will not be beyond the Pleroma; for if there is anything beyond the Pleroma, there will be a Pleroma within this very Pleroma which they declare to be outside of the Pleroma, and the Pleroma will be contained by that which is beyond: and with the Pleroma is understood also the first God); or, again, they must be an infinite distance separated from each other--the Pleroma (I mean], and that which is beyond it. But if they maintain this, there will then be a third kind of existence, which separates by immensity the Pleroma and that which is beyond it. This third kind of existence will therefore bound and contain both the others, and will be greater both than the Pleroma, and than that which is beyond it, inasmuch as it contains both in its bosom. In this way, talk might go on for ever concerning those things which are contained, and those which contain. For if this third existence has its beginning above, and its end beneath, there is an absolute necessity that it be also bounded on the sides, either beginning or ceasing at certain other points, (where new existences begin.] These, again, and others which are above and below, will have their beginnings at certain other points, and so on ad infinitum; so that their thoughts would never rest in one God, but, in consequence of seeking after more than exists, would wander away to that which has no existence, and depart from the true God.
4 These remarks are, in like manner, applicable against the followers of Marcion. For his two gods will also be contained and circumscribed by an immense interval which separates them from one another. But then there is a necessity to suppose a multitude of gods separated by an immense distance from each other on every side, beginning with one another, and ending in one another. Thus, by that very process of reasoning on which they depend for teaching that there is a certain Pleroma or God above the Creator of heaven and earth, any one who chooses to employ it may maintain that there is another Pleroma above the Pleroma, above that again another, and above Bythus another ocean of Deity, while in like manner the same successions hold with respect to the sides; and thus, their doctrine flowing out into immensity, there will always be a necessity to conceive of other Pleroma, and other Bythi, so as never at any time to stop, but always to continue seeking for others besides those already mentioned. Moreover, it will be uncertain whether these which we conceive of are below, or are, in fact, themselves the things which are above; and, in like manner, will be doubtful] respecting those things which are said by them to be above, whether they are really above or below; and thus our opinions will have no fixed conclusion or certainty, but will of necessity wander forth after worlds without limits, and gods that cannot be numbered.
5 These things, then, being so, each deity will be contented with his own possessions, and will not be moved with any curiosity respecting the affairs of others; otherwise he would be unjust, and rapacious, and would cease to be what God is. Each creation, too, will glorify its own maker, and will be contented with him, not knowing any other; otherwise it would most justly be deemed an apostate by all the others, and would receive a richly-deserved punishment. For it must be either that there is one Being who contains all things, and formed in His own territory all those things which have been created, according to His own will; or, again, that there are numerous unlimited creators and gods, who begin from each other, and end in each other on every side; and it will then be necessary to allow that all the rest are contained from without by some one who is greater, and that they are each of them shut up within their own territory, and remain in it. No one of them all, therefore, is God. For there will be (much] wanting to every one of them, possessing (as he will do] only a very small part when compared with all the rest. The name of the Omnipotent will thus be brought to an end, and such an opinion will of necessity fall to impiety.
202
1 Those, moreover, who say that the world was formed by angels, or by any other maker of it, contrary to the will of Him who is the Supreme Father, err first of all in this very point, that they maintain that angels formed such and so mighty a creation, contrary to the will of the Most High God. This would imply that angels were more powerful than God; or if not so, that He was either careless, or inferior, or paid no regard to those things which took place among His own possessions, whether they turned out ill or well, so that He might drive away and prevent the one, while He praised and rejoiced over the other. But if one would not ascribe such conduct even to a man of any ability, how much less to God
2 Next let them tell us whether these things have been formed within the limits which are contained by Him, and in His proper territory, or in regions belonging to others, and lying beyond Him? But if they say (that these things were done] beyond Him, then all the absurdities already mentioned will face them, and the Supreme God will be enclosed by that which is beyond Him, in which also it will be necessary that He should find His end. If, on the other hand, (these things were done] within His own proper territory, it will be very idle to say that the world was thus formed within His proper territory against His will by angels who are themselves under His power, or by any other being, as if either He Himself did not behold all things which take place among His own possessions, or(2) was not aware of the things to be done by angels.
3 If, however, (the things referred to were done] not against His will, but with His concurrence and knowledge, as some (of these men] think, the angels, or the Former of the world (whoever that may have been], will no longer be the causes of that formation, but the will of God. For if He is the Former of the world, He too made the angels, or at least was the cause of their creation; and He will be regarded as having made the world who prepared the causes of its formation. Although they maintain that the angels were made by a long succession downwards, or that the Former of the world (sprang] from the Supreme Father, as Basilides asserts; nevertheless that which is the cause of those things which have been made will still be traced to Him who was the Author of such a succession. (The case stands] just as regards success in war, which is ascribed to the king who prepared those things which are the cause of victory; and, in like manner, the creation of any state, or of any work, is referred to him who prepared materials for the accomplishment of those results which were afterwards brought about. Wherefore, we do not say that it was the axe which cut the wood, or the saw which divided it; but one would very properly say that the man cut and divided it who formed the axe and the saw for this purpose, and (who also formed] at a much earlier date all the tools by which the axe and the saw themselves were formed. With justice, therefore, according to an analogous process of reasoning, the Father of all will be declared the Former of this world, and not the angels, nor any other (so-called] former of the world, other than He who was its Author, and had formerly(3) been the cause of the preparation for a creation of this kind.
4 This manner of speech may perhaps be plausible or persuasive to those who know not God, and who liken Him to needy human beings, and to those who cannot immediately and without assistance form anything, but require many instrumentalities to produce what they intend. But it will not be regarded as at all probable by those who know that God stands in need of nothing, and that He created and made all things by His Word, while He neither required angels to assist Him in the production of those things which are made, nor of any power greatly inferior to Himself, and ignorant of the Father, nor of any defect or ignorance, in order that he who should know Him might become man.(4) But He Himself in Himself, after a fashion which we can neither describe nor conceive, predestinating all things, formed them as He pleased, bestowing harmony on all things, and assigning them their own place, and the beginning of their creation. In this way He conferred on spiritual things a spiritual and invisible nature, on super-celestial things a celestial, on angels an angelical, on animals an animal, on beings that swim a nature suited to the water, and on those that live on the land one fitted for the land--on all, in short, a nature suitable to the character of the life assigned them--while He formed all things that were made by His Word that never wearies.
5 For this is a peculiarity of the pre-eminence of God, not to stand in need of other instruments for the creation of those things which are summoned into existence. His own Word is both suitable and sufficient for the formation of all things, even as John, the disciple of the Lord, declares regarding Him: "All things were made by Him, and without Him was nothing made."(1) Now, among the "all things" our world must be embraced. It too, therefore, was made by His Word, as Scripture tells us in the book of Genesis that He made all things connected with our world by His Word. David also expresses the same truth (when he says] "For He spake, and they were made; He commanded, and they were created."(2) Whom, therefore, shall we believe as to the creation of the world--these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: "In the beginning God created the heaven and the earth,"(3) and all other things in succession; but neither gods nor angels (had any share in the work].
Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, (saying,] "There is one God, the Father, who is above all, and through all things, and in us all."(4) I have indeed proved already that there is only one God; but I shall further demonstrate this from the apostles themselves, and from the discourses of the Lord. For what sort of conduct would it be, were we to forsake the utterances of the prophets, of the Lord, and of the apostles, that we might give heed to these persons, who speak not a word of sense?
THE WORLD WAS ACTUALLY CREATED BY THE SAME BEING WHO HAD CONCEIVED THE IDEA OF IT, AND WAS NOT THE FRUIT OF DEFECT OR IGNORANCE.
203
1 The Bythus, therefore, whom they conceive of with his Pleroma, and the God of Marcion, are inconsistent. If indeed, as they affirm, he has something subjacent and beyond himself, which they style vacuity and shadow, this vacuum is then proved to be greater than their Pleroma. But it is inconsistent even to make this statement, that while he contains all things within himself, the creation was formed by some other. For it is absolutely necessary that they acknowledge a certain void and chaotic kind of existence (below the spiritual Pleroma) in which this universe was formed, and that the Propator purposely left this chaos as it was, either(5) knowing beforehand what things were to happen in it, or being ignorant of them. If he was really ignorant, then God will not be prescient of all things. But they will not even (in that case] be able to assign a reason on what account He thus left this place void during so long a period of time. If, again, He is prescient, and contemplated mentally that creation which was about to have a being in that place, then He Himself created it who also formed it beforehand (ideally] in Himself.
2 Let them cease, therefore, to affirm that the world was made by any other; for as soon as God formed a conception in His mind, that was also done which He had thus mentally conceived. For it was not possible that one Being should mentally form the conception, and another actually produce the things which had been conceived by Him in His mind. But God, according to these heretics, mentally conceived either an eternal world or a temporal one, both of which suppositions cannot be true. Yet if He had mentally conceived of it as eternal, spiritual,(6) and visible, it would also have been formed such. But if it was formed such as it really is, then He made it such who had mentally conceived of it as such; or He willed it to exist in the ideality(7) of the Father, according to the conception of His mind, such as it now is, compound, mutable, and transient. Since, then, it is just such as the Father had (ideally] formed in counsel with Himself, it must be worthy of the Father. But to affirm that what was mentally conceived and pre-created by the Father of all, just as it has been actually formed, is the fruit of defect, and the production of ignorance, is to be guilty of great blasphemy. For, according to them, the Father of all will thus be (regarded as] generating in His breast, according to His own mental conception, the emanations of defect and the fruits of ignorance, since the things which He had conceived in His mind have actually been produced.
204
1 The cause, then, of such a dispensation on the part of God, is to be inquired after; but the formation of the world is not to be ascribed to any other. And all things are to be spoken of as having been so prepared by God beforehand, that they should be made as they have been made; but shadow and vacuity are not to be conjured into existence. But whence, let me ask, came this vacuity (of which they speak]? If it was indeed produced by Him who, according to them, is the Father and Author of oil things, then it is both equal in honour and related to the rest of the AEons, perchance even more ancient than they are. Moreover, if it proceeded from the same source (as they did], it must be similar in nature to Him who produced it, as well as to those along with whom it was produced. There will therefore be an absolute necessity, both that the Bythus of whom they speak, along with Sige, be similar in nature to a vacuum, that is, that He really is a vacuum; and that the rest of the AEons, since they are the brothers of vacuity, should also be devoid(1) of substance. If, on the other hand, it has not been thus produced, it must have sprang from and been generated by itself, and in that case it will be equal in point of age to that Bythus who is, according to them, the Father of oil; and thus vacuity will be of the same nature and of the same honour with Him who is, according to them, the universal Father. For it must of necessity have been either produced by some one, or generated by itself, and sprung from itself. But if, in truth, vacuity was produced, then its producer Valentinus is also a vacuum, as are likewise his followers. If, again, it was not produced, but was generated by itself, then that which is really a vacuum is similar to, and the brother of, and of the same honour with, that Father who has been proclaimed by Valentinus; while it is more ancient, and dating its existence from a period greatly anterior, and more exalted in honour than the remaining AEons of Ptolemy himself, and Heracleon, and all the rest(2) who hold the same opinions.
2 But if, driven to despair in regard to these points, they confess that the Father of all contains all things, and that there is nothing whatever outside of the Heroma (for it is an absolute necessity that, (if there be anything outside of it,] it should be bounded and circumscribed by something greater than itself), and that they speak of what is without and what within in reference to knowledge and ignorance, and not with respect to local distance; but that, in the Pleroma, or in those things which are contained by the Father, the whole creation which we know to have been formed, having been made by the Demiurge, or by the angels, is contained by the unspeakable greatness, as the centre is in a circle, or as a spot is in a garment,--then, in the first place, what sort of a being must that Bythus be, who allows a stain to have place in His own bosom, and permits another one to create or produce within His territory, contrary to His own will? Such a mode of acting would truly entail (the charge of] degeneracy upon the entire Pleroma, since it might from the first have cut off that defect, and those emanations which derived their origin from it,(3) and not have agreed to permit the formation of creation either in ignorance, or passion, or in defect. For he who can afterwards rectify a defect, and does, as it were, wash away a stain,(4) could at a much earlier date have taken care that no such stain should, even at first, be found among his possessions. Or if at the first he allowed that the things which were made (should be as they are], since they could not, in fact, be formed otherwise, then it follows that they must always continue in the same condition. For how is it possible, that those things which cannot at the first obtain rectification, should subsequently receive it? Or how can men say that they are called to perfection, when those very beings who are the causes from which men derive their origin--either the Demiurge himself, or the angels --are declared to exist in defect? And if, as is maintained, (the Supreme Being,] inasmuch as He is benignant, did at last take pity upon men, and bestow on them perfection, He ought at first to have pitied those who were the creators of man, and to have conferred on them perfection. In this way, men too would verily have shared in His compassion, being formed. perfect by those that were perfect. For if He pitied the work of these beings, He ought long before to have pitied themselves, and not to have allowed them to fall into such awful blindness.
3 Their talk also about shadow and vacuity, in which they maintain that the creation with which we are concerned was formed, will be brought to nothing, if the things referred to were created within the territory which is contained by the Father. For if they hold that the light of their Father is such that it fills all things which are inside of Him, and illuminates them all, how can any vacuum or shadow possibly exist within that territory which is contained by the Pleroma, and by the light of the Father? For, in that case, it behoves them to point out some place within the Propator, or within the Pleroma, which is not illuminated, nor kept possession of by any one, and in which either the angels or the Demiurge formed whatever they pleased. Nor will it be a small amount of space in which such and so great a creation can be conceived of as having been formed. There will therefore be an absolute necessity that, within the Pleroma, or within the Father of whom they speak, they should conceive(1) of some place, void, formless, and full of darkness, in which those things were formed which have been formed. By such a supposition, however, the light of their Father would incur a reproach, as if He could not illuminate and fill those things which are within Himself. Thus, then, when they maintain that these things were the fruit of defect and the work of error, they do moreover introduce defect and error within the Pleroma, and into the bosom of the Father.
205
1 The remarks, therefore, which I made a little while ago(2) are suitable in answer to those who assert that this world was formed outside of the Pleroma, or under a "good God; "and such persons, with the Father they speak of, will be quite cut off from that which is outside the Pleroma, in which, at the same time, it is necessary that they should finally rest.(3) In answer to those, again, who maintain that this world was formed by certain other beings within that territory which is contained by the Father, all those points which have now(4) been noticed will present themselves (as exhibiting their] absurdities and incoherencies; and they will be compelled either to acknowledge all those things which are within the Father, lucid, full, and energetic, or to accuse the light of the Father as if He could not illuminate all things; or, as a portion of their Pleroma (is so described], the whole of it must be confessed to be void, chaotic, and full of darkness. And they accuse all other created things as if these were merely temporal, or (at the best], if eternal,(5) yet material. But(6) these (the AEons) ought to be regarded as beyond the reach of such accusations, since they are within the Pleroma, or the charges in question will equally fall against the entire Pleroma; and thus the Christ of whom they speak is discovered to be the author of ignorance. For, according to their statements, when He had given a form so far as substance was concerned to the Mother they conceive of, He cast her outside of the Pleroma; that is, He cut her off from knowledge. He, therefore, who separated her from knowledge, did in reality produce ignorance in her. How then could the very same person bestow the gift of knowledge on the rest of the AEons, those who were anterior to Him (in production], and yet be the author of ignorance to His Mother? For He placed her beyond the pale of knowledge, when He cast her outside of the Pleroma.
2 Moreover, if they explain being within and without the Pleroma as implying knowledge and ignorance respectively, as certain of them do (since he who has knowledge is within that which knows), then they must of necessity grant that the Saviour Himself (whom they designate All Things) was in a state of ignorance. For they maintain that, on His coming forth outside of the Pleroma, He imparted form to their Mother (Achamoth]. If, then, they assert that whatever is outside (the Pleroma] is ignorant of all things, and if the Saviour went forth to impart form to their Mother, then He was situated beyond the pale of the knowledge of all things; that is, He was in ignorance. How then could He communicate knowledge to her, when He Himself was beyond the pale of knowledge? For we, too, they declare to be outside the Pleroma, inasmuch as we are outside of the knowledge which they possess. And once more: If the Saviour really went forth beyond the Pleroma to seek after the sheep which was lost, but the Pleroma is (co-extensive with] knowledge, then He placed Himself beyond the pale of knowledge, that is, in ignorance. For it is necessary either that they grant that what is outside the Pleroma is so in a local sense, in which case all the remarks formerly made will rise up against them; or if they speak of that which is within in regard to knowledge, and of that which is without in respect to ignorance, then their Saviour, and Christ long before Him, must have been formed in ignorance, inasmuch as they went forth beyond the Pleroma, that is, beyond the pale of knowledge, in order to impart form to their Mother.
3 These arguments may, in like manner, be adapted to meet the case of all those who, in any way, maintain that the world was formed either by angels or by any other one than the true God. For the charges which they bring against the Demiurge, and those things which were made material and temporal, will in truth fall back on the Father; if indeed the(7) very things which were formed in the bosom of the Pleroma began by and by in fact to be dissolved, in accordance with the permission and good-will of the Father. The (immediate] Creator, then, is not the (real] Author of this work, thinking, as He did, that He formed it very good, but He who allows and approves of the productions of defect, and the works of error having a place among his own possessions, and that temporal things should be mixed up with eternal, corruptible with incorruptible, and those which partake of error with those which belong to truth. If, however, these things were formed without the permission or approbation of the Father of all, then that Being must be more powerful, stronger, and more kingly, who made these things within a territory which properly belongs to Him (the Father), and did so without His permission. If again, as some say, their Father permitted these things without approving of them, then He gave the permission on account of some necessity, being either able to prevent (such procedure], or not able. But if indeed He could not (hinder it], then He is weak and powerless; while, if He could, He is a seducer, a hypocrite, and a slave of necessity, inasmuch as He does not consent (to such a course], and yet allows it as if He did consent. And allowing error to arise at the first, and to go on increasing, He endeavours in later times to destroy it, when already many have miserably perished on account of the (original] defect.
4 It is not seemly, however, to say of Him who is God over all, since He is free and independent, that He was a slave to necessity, or that anything takes place with His permission, yet against His desire; otherwise they will make necessity greater and more kingly than God, since that which has the most power is superior(1) to all (others]. And He ought at the very beginning to have cut off the causes of (the fancied] necessity, and not to have allowed Himself to be shut up to yielding to that necessity, by permitting anything besides that which became Him. For it would have been much better, more consistent, and more God-like, to cut off at the beginning the principle of this kind of necessity, than afterwards, as if moved by repentance, to endeavour to extirpate the results of necessity when they had reached such a development. And if the Father of all be a slave to necessity, and must yield to fate, while He unwillingly tolerates the things which are done, but is at the same time powerless to do anything in opposition to necessity and fate (like the Homeric Jupiter, who says of necessity, "I have willingly given thee, yet with unwilling mind"), then, according to this reasoning, the Bythus of whom they speak will be found to be the slave of necessity and fate.
Irenaeus, ag. Heresies Liv.1 ch.31