before them, Noah, and Enoch, and Jacob, and any others there may be, together with those who have known this Christ the Son of God."-p. 226.

"God being willing that both angels and men should have a free choice, and be masters of themselves, created each to do whatever he gave them strength to be able to do; so that if they chose what was pleasing to him, he might keep them free from corruption and punishment; but if they should sin, he might punish them in the manner he thinks fit."-p. 332.

"All mankind know that adultery is wicked, and fornication, and murder, and other things of the same kind. And although all men do these things, they are aware that they act unjustly when they do them, except those who being filled with an unclean Spirit, and corrupted by education, and bad habits, and wicked laws, have destroyed their natural ideas, or rather extinguished or stifled them."-p. 342.

"The Father of the Universe was willing that his Christ should take the curses of all, for the whole human race."-p. 345.

"As he knew that it would be good, he made both angels and men with free-will to act justly; and because he likewise knew that it would be good, he made both universal and partial judgements (Καθολικὰς καὶ μερικὰς Κρίσεις ἐποίει): freewill, however, being preserved."-p. 356.

TATIANA. D. 172.

Worth's Edition-Oxford, 1700.

"THE Word, before the formation of men, created angels. But each species of these created beings was endowed with power over themselves, not having natural goodness, except only from God, being perfected by men through the freedom of choice: that he who is wicked may be justly punished, being made wicked by himself;. and that he who is just may deservedly be praised on account of his good actions, not having, through his power over himself, transgressed the will of God. Such is the nature of angels and

men.

But the power of the Word having in itself the foreknowledge of what would happen, not according to fate, but by the determination of free agents, foretold future events, and guarded against wickedness by prohibitions, and commended those who should persevere in goodness." 26.

p.

"Free-will destroyed us. Being free we became slaves; we were sold because of sin. No evil proceeds from God. We have produced wickedness; but those who have produced it, have it in their power again to renounce it.'

P. 45.

IRÆNEUS—A. D. 178.

Benedictine Edit.

GIVING his disciples the power of regenera tion to God, he said to them, 'Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." p. 208.

In another place, Iræneus speaks of "the baptism of regeneration to God." p. 93. And in a third place he says, "Christ came to save all men through himself; all, I say, who through him are born again to God, infants, and little children, and boys, and youths, and old men," p. 147. evidently referring to baptism, as is mentioned in the note.

...

"

Mary is found obedient, saying, 'Behold the handmaid of the Lord; be it unto me according to thy word (j).' But Eve was disobedient, for she did not obey . . . As Eve by being disobedient, became the cause of death both to herself and to the whole human race, so Mary also, by being obedient, became the cause of salvation both to herself, and to the whole human race... The Lord is the first-born from the dead (k)," and receiving into his bosom the antient Fathers, he regenerated them into the life of God, he him

(j) Luke, c. I. v. 38. (k) Col. c. I. v. 18.

self

self being made the beginning of those who live, as Adam was made the beginning of those who die. Wherefore Luke, also beginning the genealogy from our Lord, carried it back to Adam, signifying that they did not regenerate him but he them into the Gospel of life."-p. 219.

"John the Baptist, speaking of Christ, says, 'He shall baptize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will

with unquenchable fire (1).

burn up the chaff

He therefore who

made the wheat, and who made the chaff, are not different persons, but one and the same person, judging, that is, separating them. But the corn and chaff being inanimate and irrational, are made such by nature. But man, being endowed with reason, and in this respect like to God, being made free in his will, and having power over himself, is himself the cause that sometimes he becomes wheat, and sometimes chaff. Wherefore he will also be justly condemned, because, being made rational, he lost true reason, and living irrationally, he opposed the justice of God, delivering himself up to every earthly spirit, and serving all lusts."-p. 231.

"All the multitude of those just men who lived

(7) Matt. c. 3. v. 11 & 12.

before

before Abraham, and of those Patriarchs who were prior to Moses, were justified without the things which have been mentioned above, and without the law of Moses. . . The just Patriarchs having the spirit of the Decalogue written in their hearts and souls, that is, loving God who made them, and abstaining from injustice towards their neighbour, on which account it was not necessary that they should be admonished with prohibitory mandates, because they had the justice of the law in themselves. But when this justice and love towards God had fallen into oblivion, and were extinguished in Egypt, God necessarily, out of his great benevolence towards men, shewed himself by a voice, and brought the people out of Egypt in virtue, that man might again become the disciple and follower of God."—p. 246.

"Christ did not come for those only who believed on him in the time of Tiberius Cæsar, nor did the Father make provision for those only who are now living; but for all men altogether, who from the beginning, according to their virtue in their generation, have both feared and loved God, and have lived justly and piously towards their neighbours, and have wished to see Christ and to hear his voice."-p. 259.

"He hath made manifest that we ought with our calling to be adorned also with the works of

justice,