Irenaeus (120-202) gives an exceedingly valuable discussion of the relation between the law and the gospel, in which (Vol. I., pp. 476, 477 and 478) he says: “As in the law, therefore, and in the Gospel (likewise), the first and greatest commandment is, to love the Lord God with the whole heart, and then there follows a commandment like to it, to love one’s neighbor as one’s self; the author of the law and the Gospel is shown to be one and the same. For the precepts of an absolutely perfect life, since they are the same in each Testament, have pointed out (to us) the same God, who certainly has promulgated particular laws adapted for each; but the more prominent and the greatest (commandments), without which salvation cannot (be attained), He has exhorted (us to observe) the same in both.... And that the Lord did not abrogate the natural (precepts) of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words.” He then quotes examples from the Fifth Chapter of Matthew and speaks of the obedience of those who are freed from the bondage of the law, and adds: “And for this reason did the Lord, instead of that (commandment), ‘Thou shalt not commit adultery,’ forbid even concupiscence; and instead of that which runs thus, ‘Thou shalt not kill,’ He prohibited anger; and instead of the law enjoining the giving of tithes, (He told us) to share all our possessions with the poor; and not to love our neighbors only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods.”... “Now all these (precepts), as I have already observed, were not (the injunctions) of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us.” In the light of these statements, we are to understand his words on pages 484 and 485. “And the class of oblations in general has not been set aside; for there were both oblations there (among the Jews), and there are oblations here (among the Christians). Sacrifices there were among the people; sacrifices there are, too, in the church; but the species alone has been changed, inasmuch as the offering is now made, not by slaves, but by freemen. For the Lord is (ever) one and the same; but the character of a servile oblation is peculiar (to itself), as is also that of freemen, in order that, by the very oblations, the indication of liberty may be set forth. For with Him there is nothing purposeless, nor without signification, nor without design. And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but