φραγμὸν τὸν ἐξ αἰῶνος μὴ σχισθέντα, καὶ ἀνέστη καὶ συνήγειρε νεκροὺς τοὺς ἀπ' αἰώνων κεκοιμημένους, καὶ πῶς κατέβη μόνος, ἀνέβη δὲ μετὰ πολλοῦ ὄχλου gos Tov Tariga aurou, comp. Vales.-The passage from the longer edition of Ign. Ep. ad. Trall. c. 9. ii. p. 64, is doubtful; and that from the Shepherd of Hermas, Sim. ix. c. 16, refers more properly to the Apostles. Justin M. also supposes that Christ preached in the nether world, dial. c. Tryph. § 72. Comp. Semisch, ii. p. 414. More definite is the language of Iren. iv. 27, (45.) p. 264, (347.) v. 31, p. 331, (451.) v. 31, p. 331, (451.) Tert. de an. 7, and 55. Clem. Strom. vi. 6, p. 762–67. and ii. 9, p. 452, (where he quotes the passage from Hermas ;) the latter is inclined to extend the preaching of the Gospel to the Gentiles. Orig. contra Cels. ii. 43. Opp. i. p. 419, in libr. Reg. Hom. ii. Opp. ii. p. 492-98, especially towards the close. Comp. König. p. 97. Among the heretics we may mention the opinion of Marcion, that Christ did not deliver the patriarchs, but Cain, the people of Sodom, and all those who had been condemned by the demiurgus. Iren. i. 27, (29.) p. 106, (Gr. 104.) [On the opinions of the Fathers, comp. also Pearson, 1. c. p. 239, 245, ss., and Heylyn, 1. c. p. 264, ss.]

§ 70.

THE ECONOMY OF REDEMPTION.

Heubner, H. L., historia antiquior dogmatis de modo salutis tenendæ et justificationis, etc. Wittemb. 1805. 4.

From what has been said in the preceding section, it is evident that the primitive church generally believed that Jesus Christ was the only way of salvation, and the Mediator between God and man. But all men were required to appropriate to themselves, by a free and independent act, the blessings which Christ has obtained for them, and is willing to bestow upon every one. (1) The forgiveness of sins was made dependent both on true repentance, (2) and the performance of good works. (3) It is to be regretted, that the Fathers, in treating of this subject, sometimes used language which might easily be interpreted as favourable to the doctrine of the meri

toriousness of good works. (4) Nevertheless all agreed in making faith (in accordance with the apostolic doctrine) the conditio sine qua non of salvation,) and acknowledged that it alone possesses the power of making men happy by bringing about an intimate union (unio mystica) between them and God.(6) Though the will of man was generally admitted to be free, yet it was also felt that it must be assisted by Divine grace," and thus gradually arose the idea of an eternal decree of God, (predestination), which however was not yet thought to be unconditional.(8) Origen, in particular, endeavoured to explain the relation of predestination to the freedom of the human will in such a manner as should not endanger the latter.(9)

This follows from the above passages on human liberty. Justin M., dial. c. Tryph. § 95: Εἰ μετανοοῦντες ἐπὶ τοῖς ἡμαρτημένοις καὶ ἐπιγνόντες τοῦτον εἶναι τὸν Χριστὸν καὶ φυλάσσοντες αὐτοῦ τὰς ἐντολὰς ταῦτα φήσετε, ἄφεσις ὑμῖν τῶν ἁμαρτιῶν ὅτι ἔσται, προείπου. Comp. Orig. contra Cels. iii. 28. Opp. i. p. 465, (in connection with what was mentioned § 68), according to which every one who lives in compliance with the precepts of Christ, obtains through him friendship with God, and is vitally united to him.

(2) The very circumstance that, in the opinion of the primitive church, sins committed after baptism are less easily pardoned (Clem. Strom. iv. 24. p. 634. Sylb. 536. C.), and the entire ecclesiastical discipline of the first ages prove this.-As regards Herarora, Clement was aware of the distinction afterwards made between contritio and attritio, Strom. iv. 6, p. 580: Toù μeravooûr. τις δε τρόποι δύο· ὁ μὲν κοινότερος, φόβος ἐπὶ τοῖς πραχθεῖσιν, ὁ δὲ ἰδιαίτερος, ἡ δυσωπία ἡ πρὸς ἑαυτὴν τῆς ψυχῆς ἐκ συνειδήσεως.—Οη μετάνοια comp. also Pæd. i. 9. 146. and quis div. salv. 40. p. 957.

3) Hermas, Pastor. iii. 7: Oportet eum, qui agit pœnitentiam, affligere animam suam et humilem animo se præstare in omni negotio et vexationes multas variasque perferre. Justin M. also lays great stress upon the external manifestation of repentance by tears, etc. dial. c. Tryph. § 141. Cypr. de opere et eleem. p. 167. (237 Bal.): Loquitur in scripturis divinis Spir. S. et dicit (Prov. xv. 29.): Eleemosynis et fide delicta purgantur. Non

utique illa delicta, quæ fuerunt ante contracta, nam illa Christi sanguine et sanctificatione purgantur. Item denuo dicit (Eccles. iii. 33.): Sicut aqua extinguit ignem, sic eleemosyna extinguit peccatum. Hic quoque ostenditur et probatur, quia sicut lavacro aquæ salutaris gehennæ ignis extinguitur, ita eleemosynis atque operationibus justis delictorum flamma sopitur. Et quia semel in baptismo remissa peccatorum datur, assidua et jugis operatio baptismi instar imitata Dei rursus indulgentiam largitur (with a further appeal to Luke xi. 41.) Tears are also of great importance, Ep. 31, p. 64. Rettb. p. 323, 389. Origen, Hom. in Lev. ii. 4. Opp. ii. p. 190, 91, enumerates 7 remissiones peccatorum: 1. that which is granted in baptism; 2. that which is obtained by martyrdom; 3. by alms, (Luke xi. 41); 4. by forgiveness which we grant to those who have trespassed against us, (Matth. vi. 14); 5. by the conversion of others, (James v. 20); 6. by exceeding great love, (Luke vii. 47; 1 Pet. iv. 8); 7. by pennance and repentance: Est adhuc et septima, licet dura et laboriosa, per pœnitentiam remissio peccatorum, cum lavat peccator in lacrymis stratum suum, et fiunt ei lacrymæ suæ panes die ac nocte, et cum non erubescit sacerdoti Domini indicare peccatum suum et quærere medicinam. On the merit of the martyrs, comp. § 68. The intercession of confessors yet living is opposed by Tert. de pud. 22. Cyprian also limits their influence to the day of judgment, de lapsis p. 129, (187.)-Concerning a first and second penance, see Herma Pastor. Mand. iv. 3. Clem. Strom. ii. 13, p. 459 : Καὶ οὐκ οἶδ ̓ ὁπότερον αὐτοῖν χεῖρον ἢ τὸ εἰδότα ἁμαρτάνειν ἢ μετανοήσαντα ἐφ ̓ οἷς ἥμαρτεν πλημμελεῖν αὖθις. The different views of Tertullian before and after his conversion to Montanism may be seen by comparing de pœnit. 7. with de pud. 18. On the controversy between Cyprian and the Novatians see the works on ecclesiastical history.

(Traces of the doctrine of supererogatory works (opera supererogatoria) are found in the Shepherd of Hermas. Simil. Lib. iii. 5. 3: Si præter ea quæ non mandavit Dominus aliquod boni adjeceris, majorem dignitatem tibi conquires et honoratior apud Dominum eris, quam eras futurus. Origen speaks in a similar manner, Ep. ad Rom. Lib. iii. Opp. T. iv. p. 507, (be makes a subtile distinction between the unprofitable servant, Luke xvii. 10, and the good and faithful servant, Matth, xxv. 21, and appeals to 1 Cor. vii. 25, concerning the virgins.)

(5) During the present period, in which the attention of men.

was principally directed to theoretical knowledge, faith was for the most part considered as historico-dogmatic faith in its relation to ys, (comp. § 34.) This gave rise to the opinion that knowledge in Divine things justifies, while ignorance condemns. Minucius Fel. 35: Imperitia Dei sufficit ad pœnam, notitia prodest ad veniam. Theophilus of Antioch also knows of a fides historica alone, upon which he makes salvation to depend, i. 14: *Απόδειξιν οὖν λαβὼν τῶν γινομένων καὶ προαναπεφωνημένων, οὐκ ἀπιστῶ, ἀλλὰ πιστεύω πειθαρχῶν Θεῷ, ᾧ εὖ βούλεὶ καὶ σὺ ὑποτάγηθι, πιστεύων αὐτῷ, μὴ νῦν ἀπισθήσας, πεισθῆς ἀνιώμενος τότε ἐν αἰωνίοις τιμωρίαις. But though it was reserved for men of later times to investigate more profoundly the idea of justifying faith in the Pauline sense, yet correct views on this subject were not entirely wanting during this period, comp. Clem. Rom. Ep. i. ad Cor. 37-39. Tertull. adv. Marc. v. 3; Ex fidei libertate justificatur homo, non ex legis servitute, quia justus ex fide vivit. According to Clement of Alexandria faith is not only the key to the knowledge of God (Coh. p. 9), but by it we are also made the children of God, ib. p. 23. (comp. § 68, note 1), p. 69. Clement accurately distinguishes between theoretical and practical unbelief, and understands by the latter the want of susceptibility of Divine impressions, a carnal mind which would have everything in a tangible shape, Strom. ii. 4, p. 436.—Origen in Num. Hom. xxvi. Opp. iii. p. 369: Impossibile est salvari sine fide. Comm. in Ep. ad Rom. Opp. iv. p. 517: Etiamsi opera quis habeat ex lege, tamen, quia non sunt ædificata supra fundamentum fidei, quamvis videantur esse bona, tamen operatorem suum justificare non possunt, quod eis deest fides, quæ est signaculum eorum, qui justificantur a Deo.

(5) Clement, Coh. p. 90 : "Ω τῆς ἁγίας καὶ μακαρίας ταύτης δυνάμεως, δι' ἧς ἀνθρώποις συμπολιτεύεται Θεός κ. τ. λ. Quis. div. salv. p. 951: Οσιν γὰρ ἀγαπᾷ τις τὸν Θεὸν, τοσούτῳ καὶ πλέον ἐνδοτέρῳ τοῦ Θεοῦ παραδύεται. Ideal quietism, Pad. i. 13, p. 160 : Τέλος δέ ἐστι θεοσεβείας ή αΐδιος árásavors in Tậ D. Comp. iii. 7, p. 277, 78, (in reference to ἀνάπαυσις ἐν τῷ Θεῷ. riches in God), Strom. ii. 16, p. 467, 68. iv. 22, p. 627, 630.

Tert. ad uxor. i. 8: Quædam sunt divinæ liberalitatis, quædam nostræ operationis. Quæ a Domino indulgentur, sua gratia gubernantur; quæ ab homine captantur, studio perpetrantur, cf. de virg. vel. 10, de patient. 1. adv. Hermog. 5. Justin M. and Clement of Alexandria look favourably at Synergism. Comp. Just. Apol. i. 10. Dial. c. Tr. § 32. Coh. i. 99.

Strom. V. 13, p. 696. vii. 7, p. 860: 'Ως δὲ ὁ ἰατρὸς ὑγείαν παρέχεται τοῖς συνεργοῦσι πρὸς ὑγείαν, οὕτως καὶ ὁ Θεὸς τὴν αἴδιον σωτηρίαν τοῖς συνεργοῦσι πρὸς γνῶσίν τε καὶ εὐπραγίαν. Quis. div. salv. p. 947: Βουλομέναις μὲν γὰρ ὁ Θεὸς ταῖς ψυχαῖς συνεπιπνεῖ. and thus Orig. Hom. in Ps. Opp. T. ii. p. 571 : Τὸ τοῦ λογικοῦ ἀγαθὸν μικτόν ἐστιν ἔκ τε τῆς προαιρέσεως αὐτοῦ καὶ τῆς συμπνεούσης θείας δυνάμεως τῷ τὰ κάλλιστα προε Zouvy, comp. de princ. iii. 1. 18. Opp. i. p. 129, and 22, p. 137 (on Rom. ix. 16, and the apparent contradiction between 2 Tim. ii. 20, 21, and Rom. ix. 21.) Cyprian, de gratia Dei ad Donat. p. 3, 4: Ceterum si tu innocentiæ, si justitiæ viam teneas, si illapsa firmitate vestigii tui incedas, si in Deum viribus totis ac toto corde suspensus, hoc sis tantum quod esse cœpisti, tantum tibi ad licentiam datur, quantum gratiæ spiritalis augetur. Non enim, qui beneficiorum terrestrium mos est, in capessendo munere cœlesti mensura ulla vel modus est: profluens largiter spiritus nullis finibus premitur, nec cœrcentibus claustris intra certa metarum spatia frænatur, manat jugiter, exuberat affluenter. Nostrum tantum sitiat pectus et pateat ; quantum illuc fidei capacis afferimus, tantum gratiæ inundantis haurimus. De Orat. dom. p. 144, (208.) adv. Jud. iii. 25, ss., p. 72, 42, ss., p. 77, ss.

(8) Hermas represented the predestination of God as dependent on his foreknowledge, Lib. iii. Simil. 8. 6, likewise Justin M. Dial. c. Tryph. § 141. Iren. iv. 29. 2, p. 267. Minuc. Fel. c. 36. Tert. adv. Marc. ii. 23. Clem. Al. Pæd. i. 6, p. 114. : Οἶδεν οὖν (ὁ Θεὸς) οὓς κέκληκεν, οὓς σέσωκεν. According to Strom. vi. p. 763, it is men's own fault if they are not elected. They resemble those who voluntarily jump out of the vessel into the

sea.

"Thus the practical disposition of Cyprian was opposed to the doctrine of rigid predestination, of irresistible grace; he could not so readily and so boldly admit all the consequences which are found in the stupendous fabric of Augustine's system.”

-"That the bishop of Hippo nevertheless thought to have discovered his own orthodoxy in the writings of Cyprian, may perhaps be ascribed to his eager desire to see the principles which he so zealously defended, confirmed by the opinions of others." Rettberg, p. 321.

(9) Origen is far from believing in the doctrine of reprobation. De princ. iii. 1. Opp. i. p. 115. (Redep. p. 20,) he calls those heterodox who adduce the passage relative to the hardening of Pharaoh's heart, and other passages of the Old Test. of similar