The Church of the second and third centuries was not agitated by any controversies relative to grace and predestination.  Few, probably, were disposed to indulge in speculations on these subjects; and some of the ecclesiastical writers, in the heat of controversial discussion, are occasionally tempted to make use of language which it would be difficult to reconcile with the declarations of the New Testament.  All of them, however, either explicitly or virtually, admit the necessity of grace; and some distinctly enunciate the doctrine of election.  “We stand in especial need of divine grace, and right instruction, and pure affection,” says Clemens Alexandrinus, “and we require that the Father should draw us towards himself.”  “God, who knows the future as if it was already present, knows the elect according to His purpose even before the creation.” [459:1] “Your power to do,” says Cyprian, “will be according to the increase of spiritual grace....  What measure we bring thither of faith to hold, so much do we drink in of grace to inundate.  Hereby is strength given.” [459:2] It is worthy of note that those writers, who speak most decidedly of the freedom of the will, also most distinctly proclaim their faith in the perfection of the Divine Sovereignty.  Thus, Justin Martyr urges, as a decisive proof of the impious character of their theology, that the heathen philosophers repudiated the doctrine of a particular providence; [459:3] and all the ancient fathers are ever ready to recognise the superintending guardianship of God in the common affairs of life.

But though the creed of the Church was still to some extent substantially sound, it must be admitted that it was already beginning to suffer much from adulteration.  One hundred years after the death of the Apostle John, spiritual darkness was fast settling down upon the Christian community; and the fathers, who flourished towards the commencement of the third century, frequently employ language for which they would have been sternly rebuked, had they lived in the days of the apostles and evangelists.  Thus, we find them speaking of “sins cleansed by repentance,” [460:1] and of repentance as “the price at which the Lord has determined to grant forgiveness.” [460:2] We read of “sins cleansed by alms and faith,” [460:3] and of the martyr, by his sufferings, “washing away his own iniquities.” [460:4] We are told that by baptism “we are cleansed from all our sins,” and “regain that Spirit of God which Adam received at his creation and lost by his transgression.” [460:5] “The pertinacious wickedness of the Devil,” says Cyprian, “has power up to the saving water, but in baptism he loses all the poison of his wickedness.” [460:6] The same writer insists upon the necessity of penance, a species of discipline unknown to the apostolic Church, and denounces, with terrible severity, those who discouraged its performance.  “By the deceitfulness of their lies,” says