sage, it would not have been inculcated with so much zeal and unanimity by the early fathers.  Some of them were bitterly opposed to Platonism, and yet, though none denounced it more vehemently than Tertullian, [457:2] we cannot point to any one of them who speaks of the Three Divine Persons more clearly or copiously.  The heretic thinks, says he, “that we cannot believe in one God in any other way than if we say that the very same Person is Father, Son, and Holy Ghost....  These persons assume the number and arrangement of the Trinity to be a division of the Unity; whereas the Unity, which derives a Trinity from itself, is not destroyed by it, but has its different offices performed.  They, therefore, boast that two and three Gods are preached by us, but that they themselves are worshippers of one God; as if the Unity, when improperly contracted, did not create heresy, and a Trinity, when properly considered, did not constitute truth.” [457:3]

Every one at all acquainted with the ecclesiastical literature of this period must acknowledge that the disciples now firmly maintained the doctrine of the Atonement.  The Gnostics and the Manichaeans discarded this article from their systems, as it was entirely foreign to the spirit of their philosophy; but, though the Church teachers enter into scarcely any explanation of it, by attempting to shew how the violated law required a propitiation, they proclaim it as a glorious truth which should inspire all the children of God with joy and confidence.  Clemens Alexandrinus gives utterance only to the common faith when he declares—­“Christians are redeemed from corruption by the blood of the Lord.”  “The Word poured forth His blood for us to save human nature.”  “The Lord gave Himself a victim for us.” [458:1] The early writers also mention faith as the means by which we are to appropriate the benefits of the Redeemer’s sacrifice.  Thus, Justin Martyr represents Christ as “purifying by His blood those who believe on Him.” [458:2] Clemens Alexandrinus, in like manner, speaks of “the one mode of salvation by faith in God,” [458:3] and says that “we have believed in God through the voice of the Word.” [458:4] In the “Letter to Diognetus” the doctrine of justification by faith through the imputed righteousness of the Saviour is beautifully exhibited.  “For what else,” says the writer, “could cover our sins but His righteousness?  In whom was it a possible that we, the lawless and the unholy, could be justified, save by the Son of God alone?  Oh sweet exchange! oh unsearchable wisdom! oh unexpected benefits! that the sin of many should be hidden by One righteous, and the righteousness of One justify many sinners.” [458:5]