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THE BELIEF 
 
 FIRST THUEE CENTURIES 
 
 CONCEEHING 
 
 CHRIST'S MISSION TO THE UNDERWORLD. 
 
 By FREDERIC HUIDEKOPER. 
 
 BOSTON: 
 
 CROSBY, NICHOLS, AND COMPANY. 
 
 NEW YORK : 
 
 CHARLES S. FRANCIS AND COMPANY. 
 
 MEADTILLB, PA.: D. SEXTON. 
 1854. 
 
Entered according to Act of Congress, in tlie year 1854, by 
 
 Frederic Hdidekoper, 
 
 in tlie Clerk's Office of the District Court of the District of JIassacliusetts. 
 
 CAMBRIDGE: 
 METCALF AND COMPANY, PRINTERS TO THE UNIVERSITY. 
 
PREFACE, 
 
 The following treatise was commenced nearly three years 
 ago, under the supposition that it could be finished in three 
 or four days, and with no further intention than that of trans- 
 lating some passages on the subject of which it treats, as one 
 evidence among many that the Gospels did not originate in 
 the opinions of the Early Christians. It grew on the writer's 
 hands, led to investigations which he had not anticipated, and 
 was delayed by other duties. 
 
 The size to which it has grown is not, probably, dispropor- 
 tionate to the place held by its subject among early Christian 
 views ; and if we are ever to have a satisfactory picture of 
 their theology, it must be by giving to each feature its due 
 proportions. The man who should treat of Millerism by ran- 
 sacking its productions for every casual allusion to the Atone- 
 ment, Original Sin, or Predestination, and should spread the 
 result of his labors over volumes, while he barely hinted at a 
 belief by the Millerites of the Second Coming, would give a 
 very disproportioned picture of his subject. Yet such a pic- 
 ture would not be more faulty than many a portraiture of the 
 early centuries. The writings of the Fathers have been 
 
PREFACE. 
 
 searched for their opinions on points concerning which they 
 scarcely thought at all, whilst subjects of great interest to 
 them have been neglected. Such of their expressions as 
 could be made to bear on modern controversies have been 
 extracted from their own systems of thought, and reconstructed 
 into modern systems. The process has resembled that of a 
 man who should reconstruct the fragments of Grecian statu- 
 ary and temples into crucifixes and Gothic churches, and 
 should expect by a treatise on each fragment to convey a 
 good idea of the original design. A reproduction of the 
 original work would be simpler, and answer the purpose better. 
 That a subject so prominent among the Early Christians 
 as the Underworld Mission should have been passed by with- 
 out a word, or with scarcely a word, by leading Ecclesiastical 
 Historians, is singular. The elaborately terse work of Giese- 
 ler does not allude to it. Neander, who is regarded as having 
 penetrated deeply into the spirit of the ancient Church, has 
 written what makes, in Torrey's Translation, a large and 
 closely printed volume, on the first three centuries. Of this, 
 three hundred and twenty pages are devoted to Catholic and 
 Heretical doctrines, without, I believe, any but an insufficient 
 allusion to the Underworld Mission (Vol. I. p. 654), and a 
 mention of Marcion's peculiarity (Ibid. p. 471), although the 
 statement (Ibid. p. 641) that Christ gave himself to the Evil 
 One as a ransom for mankind seems to require some expla- 
 nation, in order to render it intelligible, poncerning Satan's 
 Lordship over the Underworld, and Christ's descent thither. 
 Mosheim, Milner, and Priestley, so far as I have been able to 
 ascertain by a cursory examination, do not mention Christ's 
 mission below in their respective Church Histories, though 
 
PREFACE. 
 
 the first of these, in his copious Commentaries on the Affairs 
 of Christians before Constantine, a worlt, in the original, of 
 nearly one thousand quarto pages, casually introduces (Vol. 
 I. p. 495, edition of Dr. Murdock) a mention of Marcion's 
 peculiar bias on the subject. 
 
 The treatise apparently of most reputation as a history of 
 Christ's descent to the Underworld is by J. A. Dietelmaier, 
 " Historia Dogmatis de Descensu Christi ad Inferos." My 
 efforts to procure it were unsuccessful. The few works or 
 articles that I have seen on the subject of this treatise did not 
 prove satisfactory. J. L. Koenig, in his " Lehre von Christi 
 Hoellenfahrt," pp. 260-268, has filled nine pages with the 
 titles alone of Works, Articles, and Sermons on this subject. 
 His work did not reach me until my own was nearly finished. 
 An examination of the titles of some of the works which he 
 has mentioned, and a perusal of occasional extracts from, or 
 references to, others, convinced me that the mass of them 
 would aid my investigations but little. Most of them I 
 suspect to be written from a doctrinal point of view. If this 
 suspicion be correct, Christ's descent to the Underworld must 
 in its most uninteresting shape, namely, as a point of doctrine, 
 have occasioned an unusual amount of controversy, whilst its 
 interesting and historical bearings have been overlooked. 
 
 The belief by the Early Christians of their special exemp- 
 tion from the Underworld, effected by Christ's descent thither, 
 was to my own mind novel, and, as a point of history, inter- 
 esting. Whether it will prove equally so to others, I do not 
 know. 
 
 My chief object in writing hae been the argument for the 
 Gospels, in § XXV. The tone in which Christianity has fre- 
 
VI PREFACE. 
 
 quently been defended must be my excuse for not thinking 
 it superfluous to add, that, though I would deem no toil mis- 
 placed which should give men a deeper confidence in the 
 supernatural character of Christianity, yet I hope that I 
 should recognize mental superiority, appreciate moral worth, 
 and feel attracted towards whatever was lovely in one that 
 did not accept Christianity as a revelation, equally as in one 
 that did. 
 
 May I caution the reader who recoils from Church author- 
 ity, not to go to the opposite extreme of judging the Fathers to 
 be weaklings because they had not outgrown the errors of 
 their times? He who should judge 'Julius Csesar by his ac- 
 count of catching wild beasts * in Germany, or Tacitus by 
 his story of the Phcenix,t might readily under-estimate them. 
 
 * " There are some beasts also which are called Alces. These are like 
 "goats in figure and in the diversity of their skins, but are somewhat 
 " larger. They lack horns, and have legs devoid of joints ; nor do they 
 " lie down when they rest ; nor if they by any accident fall, can they get 
 " up again. Trees serve them for couches. They place themselves 
 "against them, and leaning but a little, take their rest. When the 
 " hunters perceive, from the marks, whither they are accustomed to be- 
 " take themselves, they either root up or cut all the trees in that place, 
 " so that their upper part is left with the appearance as if they were stand- 
 " ing. When the animals recline here as usual, they overturn the infirm 
 " trees by their weight, and fall with them." Csesar De Bello Gallico 
 Lib. VI. c. 27. 
 
 t " In the consulships of Paulus Fabius and Lucius Vitellius the 
 " Phcenix bird, after a long circuit of years, came [again] into Egypt, 
 " and afforded to the most learned both from among the natives and the 
 " Greeks, material for much discussion concerning the vi-onder. I will 
 " narrate the things in which they agree, and others.which, though doubtful, 
 " arenot absurd subjects for investigation. That bird {animal) is sacred to 
 
PREFACE. Vif 
 
 Our missionaries have not found that a communication of 
 Christianity at once dispels the former education of their 
 converts. Why should it have been different in the second 
 centuiy. In Howard Malcom's " Travels in Southeastern 
 Asia," (Vol. I. note on p. 262, edit, of 1839,) the reader 
 will find that '^ it was some time before the Christian converts 
 " [in Burmah] could be reconciled to Mr. Judson's perform- 
 " ing the marriage ceremony, or being present in any way. 
 " It seemed to them absolutely obscene." Accustomed to 
 
 " the sun, and those who hare described its form agree tliat it differs from 
 " other birds in its appearance and in the separation (or singularity, dis- 
 " tinclu) of its feathers. Concerning the number of years [between its 
 " Tisits] there are rarious reports. The most current assigns a space of 
 " five hundred years. Some assert an interval of one thousand four 
 " hundred and sixty-one, and say that the former birds first in the reign of 
 " Sesosidis, afterwards in that of Amasis, then in that of Ptolemy, the 
 " third liing of the Macedonian line, flew to the city called Heliopolis 
 " (city of the sun), with a great accompaniment of other birds, astonished 
 " at the unusual appearance. The ancient part of it is however obscure. 
 " Between Ptolemy and Tiberius were less than two hundred and fifty 
 "years, whence some have supposed this last Phosnix to be a spurious 
 " one, not from the land of Arabia, and to have had nothing belonging 
 " to it of those things which were established by ancient tradition. When 
 " the number of [its] years is finished, and death approaches, it constructs 
 " a nest in its own country, and infuses into it a producing power out-of 
 " which the fetus springs. The first care of this when grown is to bury 
 " its parent, nor that rashly, but having taken up a load of Myrrha (an 
 " Eastern stone) and tried it during a long journey, when it proves equal 
 " to the burden and to the flight, it takes its parent's body and bears it 
 "within the altar of the sun and bums it. These things are uncertain 
 "and increased by fables ; but there can be no doubt that that bird is 
 " sometimes seen in Egypt." Tacitus, Annals, Lib. VI. c. 28. 
 
PREFACE. 
 
 deem the priest of their former faith polluted by presence at 
 a wedding, they were, of course, shocked to see the minister 
 of what they regarded as a still purer religion permit him- 
 self what would have made a priest of Burmah blush. 1 he 
 prepossessions of the Early Christians were not counteracted 
 by missionaries schooled in foreign lands. Their teachers 
 were from their own number, brought up under like influ- 
 ences with themselves. Why should we wonder that errors 
 which Christianity directly, or but indirectly, opposed, and 
 still more those of which it said nothing, were not at once 
 dispelled from the minds of such as professed it ? 
 
 Meadville, Pa., July 21, 1853. 
 
 At the above date, the printing of a few copies was con- 
 cluded, which had been struck oS" chiefly to facilitate re- 
 vision. The friends to whom a portion were sent will find 
 subjoined to a change on p. 134 a note which to some may 
 not be devoid of interest. Minor additions or alterations occur 
 on pp. iv., 29, 38, 75, 121, 133, 136, 140- 146, 154-155. 
 Others of still less consequence are scattered through the 
 work. The references in the Index to Life, Death, and Sal- 
 vation may aid an examination into the meaning of those 
 terms, as used in the second and third centuries. 
 
 Meadville, April 11, 1854. 
 
TABLE OF CONTENTS. 
 
 Section page 
 
 I. Pkehminaet . ' 1 
 
 n. conteovekst of jvlircion with the catholic 
 
 Christians 4 
 
 in. Consequent Contkotekst among Catholics . 8 
 
 1. Ultra Anti-Gnostics or Orthodox .... 8 
 
 2. Liberalists or Heterodox 12 
 
 IV. Alexandrine ok Theosophic Gnostics ... 19 
 
 V: Manich^ans 27 
 
 VI. Undekttokld Mission the Object of Christ's 
 
 Death 29 
 
 Vn. Controversy with the Heathens .... 33 
 
 Vni. The Underworld Mission foretold ... 34 
 
 IX. Controversy with the Jews 40 
 
 X. Christ needed Precursors below .... 46 
 
 XI. The Preaching .... ... 50 
 
 1. In the Apostolic Age 50 
 
 2. In the Second and Third Centuries .... 51 
 XII. The Liberation 52 
 
 1. In the Apostolic Age 52 
 
 2. In the Second and Third Centuries .... 54 
 
X CONTENTS. 
 
 XIII. The Baptism ■ ^' 
 
 XIV. Satan, oe Death, Loed op the Undeewoeld ■ 61 
 
 67 
 
 XV. FOEEEODINGS OP CONPLICX . . • • " 
 
 67 
 
 1. The Agony in the Garden . . • • " 
 
 2. The Twenty-Second Psalm ^* 
 
 XVI. The Viotokt. — The Undekwoeld kiven • • 69 
 
 Sunday Customs 
 
 XVII. Cheist's Ihcakkation concealed peom Satan . 81 
 
 XVIII. The Ransom ^^ 
 
 1. Definition of Terms ^^ 
 
 2. "What was the Hansom ? ^1 
 
 3. Why Satan accepted it 35 
 
 XIX. Eeconciliation to God 9' 
 
 XX. DiSCOMFOETS OP THE UUDEEWOELD .... 101 
 
 XXI. Locality of Pabadise 105 
 
 1. Object of the Inquiry 105 
 
 2. Twofold Theory 107 
 
 3. Paradise in Heaven 110 
 
 4. Paradise on Earth 112 
 
 5. Statements less precisely worded . . . .113 
 
 6. Additional Remarks 114 
 
 XXII. Christian Exemption peom the Undeewoeld . 117 
 
 1. General Statement 117 
 
 2. The Marcionites 118 
 
 3. I/iberalist or Heterodox Catholics ... 119 
 
 4. Orthodox Catholics. — First Class . . . .121 
 
 5. Orthodox Catholics. — Second Class ... 125 
 
 6. The Valentiuians 128 
 
 7. The Clementine Homilies 131 
 
 XXIII. Christ's Underworld Mission the Cause op the 
 
 Exemption 133 
 
CONTENTS. XW 
 
 XXIV. General Eemakks 134 
 
 XXV. Genuineness of the Gospels .... 140 
 
 XXVI. Church Authority 147 
 
 APPENDIX. 
 
 Note A. Christ the Special Deity of the Old Testament . 151 
 " B. Mortality and Immortality.— Life and Death . .154 
 
 " C. Heavens 158 
 
 " D. The Acts of Pilate 159 
 
 " E. Eesurrection of Flesh 162 
 
 " P. Further Eemariss on § XXII. 5 167 
 
 " G. Modem Views of the Clause in the Creed, " He de- 
 scended into the Underworld " ... 170 
 
 The Lutherans 171 
 
 German and Dutch Calvinists 173 
 
 French Calvinists 173 
 
 Anglican Church 174 
 
 The Westminster Confession . . . . 175 
 Protestant Episcopal Church in the United States of 
 
 America 176 
 
 Concluding Remark 177 
 
 " H. The SibyUine Oracles 177 
 
 Index op Sckiptuee Quotations and Eeferences . . 179 
 Index of Words and Subjects 180 
 
COEEIGENDA. _ 
 
 Page 15, line 26, for preaching of Peter, read 'Preaching of Peter.' 
 " 51, " 2, " souls, " spirits. 
 
 " 156, " 20, " Ps. xlix., " Ps. 1. 
 
CH^IIST'S MISSION TO THE UNDERWORLD. 
 
 § I. PRELIMINAEY. 
 
 It has been supposed * that in " the Homeric and Hesiodic 
 " ages, the world of universe was " regarded as " a hollow 
 " globe divided into two equal portions by the flat disc of the 
 " earth " ; that " the superior hemisphere was named Heaven, 
 " the inferior one Tartarus." There is nothing inherently 
 improbable in the idea that such a view should have once 
 prevailed; but the passages + adduced in its favor are insuf- 
 ficient to prove it. 
 
 At the Christian era the Underworld appears to have been 
 regarded as an immense cavern in the depths of the earth. 
 No living man was supposed to have seen it ; nor had any 
 from among the dead returned to describe it. The descrip- 
 tions of it by the poets may have created or strengthened 
 general impressions as to its nature, but were so obviously 
 efforts of fancy, or so inconsistent, that they could not estab- 
 lish permanent and well-defined ideas of its interior structure. 
 
 * Anthon's Classical Dictionary, Art. Tartarus. 
 
 t They are the two following : "I (Japiter) will throw him into dark 
 " Tartarus — as much below Hades as heaven is from the earth." Iliad 
 VIII. 13-16. "Theybound(theTitans) with heavy chains-- -as much 
 " below the earth as heaven is from it." Hesiod, Theog. vv. 718 - 720. 
 1 
 
UNDERWORLD MISSION. 
 
 [§I. 
 
 He who should attempt the fruitless task of obtaining from 
 Christians in the nineteenth century the subdivisions and in- 
 terior structure of heaven, would soon learn to appreciate 
 the vagueness of ancient conceptions touching the Under- 
 world. 
 
 This vast subterranean cavern was popularly regarded as 
 the dwelling of the human race, — a belief, of course, not 
 shared by those sceptics who denied man's future existence, 
 and which must have been held in a limited shape, if at all, 
 by such as allotted the philosophic soul a super-terrestrial 
 residence hereafter. Whether a disbelief in the Underworld 
 AS A RESIDENCE FOR HUMAN soTJLS Went hand in hand with 
 a disbelief in the very existence of such a place, may be a 
 question. Plato so interweaves the lower regions with his 
 system of natural science,* as to warrant the supposition 
 that others might with various modifications believe in the 
 locality without receiving it as man's future abode. 
 
 Christians quoted the Saviour in proof that It was in the 
 
 * In the Phsedo of Plato the earth appears as a sphere [§ 132, (58)] 
 hung in space and surrounded by the heavens ; Tartarus (to be dis- 
 tinguished, evidently, from the Lower Regions), as a far distant chasm 
 [§§ 139-142, (160,161)], extending completely through the earth, into 
 which the rivers, the ocean being one of the four principal ones, poured 
 from above the earth and from below the earth, being never permitted to 
 pass its centre, for the opposite side of the earth would be " up-hill " to 
 them. From this chasm they flowed through the earth's interior realms, , 
 and, apparently by this route, regained their former sources. The sub- 
 terranean streams of mud and fire occasionally found their way out 
 through our volcanoes. 
 
 TertuUian comments on the foregoing view of Plato, or rather on his 
 own statement of it, by saying : " To us the Underworld (Inferi) is not 
 " an EXPOSED cavity nor any open receptacle for the bilge- water of the 
 " world, but a vast region extending upward and downward in the earth 
 " (in fossa terrae et in alto vasiiias), a profundity hid away in its very 
 " bowels. For we read that Christ passed the three days of his death in 
 " the HEART of the earth, that is, in an internal recess, hidden in the earth 
 " itself and hollowed out witliin it, and based upon yet lower abysses." 
 De Anima, t. 55, p. 353. A. B. 
 
§ l] PEELIMINARY. 3 
 
 HEART of the earth, an expression which probably does not 
 imply that they believed the earth a sphere, or that they had 
 any defined ideas of its shape. 
 
 At the Christian era, popular phraseology would have made 
 little distinction between the fact of man's death, and the idea 
 of his descent to the Lower Regions. The latter was regarded 
 as implied in the former. When Peter quotes * from the 
 Psalms in evidence that God would not leave Christ in the 
 Underworld, he makes no effort to prove that Christ had ever 
 gone there. This was an inference which his hearers would 
 probably have regarded as necessarily involved in his death.t 
 It needed no proof. i 
 
 But if Christ went to the Underworld, what did he do there .' 
 This was a question not unlikely to present itself to some in- 
 quiring mind. The supposition has been made and contested, 
 that this. question suggested itself already in the Apostolic age, 
 and that we have from the pen of Peter an attempted solu- 
 tion X of it. To the examination of this point we shall return 
 hereafter. |{ 
 
 On leaving the Apostolic age, we almost lose sight of the 
 Christians in an historical chasm of sixty or eighty years. 
 When they reappear on the hither side of it, we find, so far 
 as their records enable us to judge, that, among all the parties 
 
 * Acts ii. 27, 31 ; compare Psalm xti. 10. 
 
 t Lactantias in the beginning of the fourth century seems to have re- 
 garded the like inference a reliable one concerning the Heathen gods, 
 whom for the time being he must have regarded as deified men. " If 
 " any one," he says, " would inquire further, let him congregate such as 
 " are skilled in summoning souls from the Undenvorld. Let them call 
 " out Jupiter, Neptune, Vulcan, Mercury, Apollo, and Saturn the father 
 " of all ; and, when interrogated, they will speak and make confession 
 " concerning themselves and concerning God. After this let them sum- 
 " mon Christ. He will not come nor appear, for he only abode two days 
 " in the Underworld. What can be proposed more certain than this 
 "test?" Div. Inst. IV. 27. 
 
 \ 1 Pet. iii. 19. II See § XI. 
 
UNDERWORLD MISSION. 
 
 [§II. 
 
 into which they are divided, though with one modification 
 hereafter to be made,* a belief has become firmly established 
 that Christ performed a mis"sion in the Underworld. The 
 variety of discussions as to its nature prove the universality 
 of belief in the supposed fact of the mission itself. To these 
 discussions we will now attend. 
 
 § n. CONTROVERSY OF MARCION WITH THE CATH- 
 OLIC CHRISTIANS. 
 
 As the Christians emerge from the historical chasm men- 
 tioned in the preceding section, we find them, besides Jewish 
 Christians, divided into two general parties, the Gnostics and 
 Catholics, the latter being the main body of Christians. The 
 Gnostics regarded the Old and New Testaments, not only as 
 distinct revelations, but as proceeding from distinct beings. 
 The author of the former was revealed in it as the Creator 
 and Ruler of this world, and in this light they regarded him. 
 The source of the latter was a superior Deity, concerning 
 whom the Saviour himself had said, " JVb man knoweih the Fa- 
 " ther hut the Son, and he to whom the Son will reveal him " ; t 
 a statement which precluded the idea of His having been re- 
 vealed to man at a still earlier date. Paul also had clearly 
 distinguished, as the Marcionites thought, the " God of this 
 " world " I from the author of Christianity. The Catholics, 
 on the other hand, regarded the two revelations as having 
 their origin in the same source. 
 
 The Gnostics may besubdivided into Marcionites and 
 Theosophic or Alexandrine Gnostics, the latter branch 
 
 * See § IV. 
 
 t Matt. xi. 27 ; Luke x. 22 ; Irenseus, IV. 6. 1 (IV. 14) ; Tertul. adv. 
 Marcion. IV. 25, p. 544. A. 
 
 } 2 Cor. It. 4; Tertul. adv. Marcion. V. 11, pp. 597. D., 598. A. 
 
§"•] 
 
 CONTROVERSY WITH MAECION. 
 
 admitting still other subdivisions. Deferring these latter for 
 a future section, we shall here confine ourselves to the former. 
 The Marcionites took their name and system from their leader 
 Marcion. His writings have perished, and we are obliged to 
 sift out his opinions from the statements or misstatements of 
 his opponents. He was a native of Pontus in Asia Minor. 
 His religious system was tinctured by the asceticism of his 
 age, and his theological views were probably biased by the 
 sharpness of that collision which must have existed between 
 himself and whatever was Jewish, either within or without the 
 Christian pale. On some points his religious views contrast 
 favorably with those of his Catholic brethren, especially with 
 those of his ultra opponents,* though he seems to have lacked 
 judgment as a logician and interpreter, and to have solved 
 not a few of his New Testament difficulties in a manner pe- 
 culiar to himself, by the application of a pruning-knife to what 
 he could not harmonize with his system. 
 
 Irenseus tells us: "Besides (Marcion's) blasphemy against 
 " [the Jewish] God, he added this, receiving indeed a mouth 
 " from the Devil, and speaking all things contrary to the 
 " truth ; that Cain and those who were like him, and the 
 " Sodomites and Egyptians, and those who were like them, 
 " and in fact all the Gentiles t who had walked in thorough 
 " wickedness, were saved by the Lord when he descended 
 " into the Underworld, and that they had hastened to him, 
 " and that he took them into his kingdom. But Abel and 
 " Enoch and Noah and the other Just Men, and those who 
 " belonged to the Patriarch Abraham, with all the Prophets 
 " and such as had pleased God, did not, according to the 
 
 * See Neander's Church History, Torrey's edition, Vol. I. pp. 327, 328. 
 Moehler, the Roman Catholic, speaks of Marcion as " the most pious of 
 Gnostics." See his Symbolism, p. 274. 
 
 t Or possibly, " all such nations as had walked." A Latin translation 
 of the passage alone remains, nor does the parallel Greek of Theodoret 
 here assist us. 
 
 1» 
 
UNDERWORLD MISSION. 
 
 [§II 
 
 " preaching of the serpent in Marcion, participate in the sal- 
 " vation. ' For since,' he said, ' they knew that their God was 
 " ' always trying them, and suspected that he was trying them 
 " ' then, they did not hasten to Jesus nor believe what he an- 
 " ' nounced ; and therefore ' (Marcion) said ' their souls re- 
 " ' mained in the Underworld.' " * ' 
 
 Essentially the same account of Marcion's view is given in 
 Theodoret's " Haereticorum Fabulae," I. 24.t Epiphanius, 
 in the latter part of the fourth century, who never suffers the 
 follies of heretics to be diminished in his account of them, 
 specifies t Cain, Korah, Dathan, and Abiram as among the 
 worthies thus heretically saved. 
 
 Marcion was a rigid moralist, and accepted the historical 
 accuracy of the Old Testament. On this accuracy, in fact, 
 he based no small part of his argument for the distinction of 
 the Jewish Deity, the just God, as he termed him, from the 
 Father, the good God, whom Christ had revealed. Can we 
 then believe the statements of Irenseus and others concerning 
 him ? Or are they but misapf)lications which his enemies 
 have made of general and unguarded expressions ? 
 
 Marcion may have supposed the Jews in the Underworld 
 to be essentially the same stiff-necked, perverse race which 
 they had shown themselves on earth ; that there, as here, the 
 Gospel had met its chief acceptance among Gentiles. He 
 may, too, have used in perfect good faith the argument || 
 
 * Contra Hffires. I. 27. 3 (I. 29). 
 
 t Opera, Vol. IV. p. 158. 
 
 { Adv. Hseres. XLII. 4, Opera, Vol. I. p. 305. A. 
 
 II Based on such passages, perhaps, as the following. "If there arise 
 " among you a prophet - • - and giveth thee a sign or wonder, and the sign or 
 " wonder come to pass whereof he spake unto thee, saying, 'Let us go after other 
 "'Gods which thou hast not known, and let us serve them,' thou shall not 
 " hearken unto the words of that prophet, — for the Lord your Go(£pkoveth 
 "you." Deut. xiii. 1-3. " God did tempt Abraham." Gen. xxii. 1. 
 " Then said the Lord, ■ - - The People shall go out and gather a certain rate 
 " every day, that I may prove them." Exod. xvi. 4. " Mioses said unto 
 " The People, 'Fear not ; for God is come to prove you.' " Exod. xx. 20. 
 
§ II.] CONTEOTEEST WITH MAKCION. 7 
 
 which Ireneeus puts into his mouth. Antagonism to Jewish 
 prejudices might prompt him to specify the Egyptians, the 
 ancient and hated enemies of Israel, as not excluded from 
 Christ's teaching, and he may have understood the Saviour's 
 lamentation over Chorazin, Bethsaida, and Capernaum, as im- 
 plying that Sodom and Gomorrah would repent * at his in- 
 structions ; an interpretation which was actually put upon it 
 by at least one Catholic writer, as will appear under the 
 second division of the next head. But for the salvation of 
 Cain and similar worthies there is no plausible ground dis- 
 cernible in Marcion's system. The connection between Cain 
 and the Sodomites existed more probably in the minds of 
 Marcion's opponents than in his own statements. Irenaeus 
 manifests considerable feeling in his account of Marcion ; a 
 feeling which, it would seem fair to infer from extracts that 
 will be given in the next section, was not confined to him- 
 self. 
 
 * The idea of repentance in the narrative of Luke (x. 13) is directly con- 
 nected, not with Sodom and Gomorrah, hut with Tyre and Sidonj though, 
 as an inference, it might very well hear a connection with the former. 
 In Matthew, however, a capacity of repentance is implied for Sodom 
 (xi. 23) : " If the mighty works - - - had been done in Sodom, it would have 
 "remained to this day." It is true that Matthew's Gospel was one of the 
 three which Marcion was not accustomed to use. He confined himself 
 almost exclusively to his own expurgated copy of Luke, distrusting the 
 Jewish prejudices of any save Paul's companion. Yet when testimony 
 in the other Evangelists militated against what Jlarcion deemed Jewish 
 preconceptions, he seems to have used it as reliable. Thus the passage, 
 " Who is my mother, and who are my brethren. ? " (Matt xii. 48 ; Mark. iii. 
 33,) though not to he found in Luke, was according to Tertullian (Adv. 
 Marcion. IV. 19, p. 531. D.) a " most constant argument of all who dis- 
 " pute the Lord's nativity," that is, of Marcion and his followers. 
 
 Some explanation of Marcion's exclusiveness towards Abraham and 
 his posterity in the Underworld might be found in those remarks of the 
 Saviour which imply an indifference to his teachings on the part of the 
 cities most favored with them, gkeatek than could have been looked for 
 in Sodom and Gomorrah. Marcion was accustomed to puSi the mean- 
 ing of such passages. 
 
UNDERWOELD MISSION. 
 
 [§ "I- 
 
 § in. CONSEQUENT CONTROVERSY AMONG CATHOLICS. 
 
 1. Ultra Anti-Gnostics or Orthodox.* 
 All the Catholic Fathers maintained that the Mosaic insti- 
 tutions were not essential to salvation. A portion of them, 
 who from their fear of heresy may be designated as the ultra 
 Anti-Gnostic, or Orthodox party, coincided closely with the 
 Jews on several points. Yet, as not unfrequently happens, it 
 was in this party — the one most nearly allied to them — that 
 the Jews found their warmest opponents. The writers are of 
 this semi-Jewish party, — if it may so be termed, — who have 
 left us the most elaborate and strenuous arguments to prove 
 the non-essential character of the Mosaic institutions. Abel, 
 Enoch, Noah, and others, had proved acceptable to God 
 without them, and hence they were evidently unnecessary to 
 salvation, t Justin Martyr affirms that they were given to 
 the Jews solely on account of their hardness of heart ; and 
 adds, ".Unless this be so, God will be calumniated as destitute 
 " of foreknowledge and as not teaching the same rules of 
 " righteousness to all for their knowledge and observance."! 
 Consistently with their own arguments, the writers of this 
 party were the last who could have restricted the benefits of 
 Christ's Underworld mission to the Jews. Yet antipathy to 
 
 * I use the terms Orthodox and Liberalist, in the absence of better 
 ones, to designate, not personal character, but party distinctions, for some 
 explanation of which the reader is referred to the Appendix, Note E. It 
 would be a mistake, as regards character, to contrast Cyprian and Her- 
 mas as samples, the former of a liberalist and the latter of an exclusive. 
 On the classification of Tertullian, the reader will please compare a note 
 under the fifth division of Section XXII. 
 
 t Justin Martyr, Dial. cc. 19, 27 : Tertul. adv. Judffios, c. 2 ; Iren.-eus 
 IT. 16. 2. (IV. 30). ' 
 
 J Dial. c. 92 ; compare 23. Compare also the Sibylline Oracles Book 
 VIII. line 287 (301), p. 736. 
 
§ III.] CONTROVERSY AMONG CATHOLICS. 9 
 
 Marcion seems to have made them forget their own reason- 
 ing, and reject as heresy in the Underworld what they de- 
 fended as Orthodoxy on earth. In judging how much force 
 should be attributed to the following extracts from their writ- 
 ings, the reader will do well to suspend his opinion until he 
 has perused the citation from Clement, which is evidently 
 meant as a reply to their views. 
 
 Jfustin iHortnr, as will appear under § IX., quotes and 
 perhaps alters a passage so as to make it the " dead from 
 " among Israel " to whom the Lord preached, and cites the 
 Old Testament in proof that the Fathers confessed him. 
 As he was arguing to the Jews, he might have been prompted, 
 not by opposition to Marcion, but by the desire of showing 
 that even the Jews, and the Fathers themselves, had need of 
 Christ. The same explanation will hardly apply to all the 
 following extracts. 
 
 Mtenaens tells us, " Therefore the Lord descended to the 
 " regions under the earth, preaching to them also his advent, 
 " the sins of such as believed on him being remitted. But 
 " all believed on him who were hoping fob him, that is, 
 " who had foretold his coming and obeyed his statutes,* 
 " the Just MEN,t and Prophets, and Patriarchs, to whom 
 " he remitted their sins in like manner as to us." | Else- 
 where he states as the object of Christ's death, " That he 
 " might announce the glad tidings to Abraham and those 
 " WHO WERE WITH HIM." || Elsewhere he speaks of the Lord's 
 suffering as the means of awakening his sleeping " disci- 
 ples," a term which he, at least, would not have applied to 
 
 * Justin and the subsequent Fathers maintained, though at the expense 
 sometimes of consistency, that it was Jesus or the Logos who had spoken 
 to Moses at the bush, and to the Prophets. See Appendix, Note A. 
 
 t Just Men. To some extent this was a technical term for those who 
 in the Old Testament were said to have pleased God. Compare extract 
 from Irenseus in § II. 
 
 t Cont. Haires. IV. 27. 2 (IV. 45). 
 
 II Ibid. V. 33. 1. 
 
10 ITNDERWOKLD MISSION. LV ^"■ 
 
 the just Gentiles that had lived prior to Christ, and which he 
 
 further explains by saying that " Christ came on account 
 
 " of all men who from the beginning - - - had both feared 
 " and loved God - - - and desiked to see Christ, and to 
 " hear his voice." * The sleeping disciples on whose ac- 
 count he had descended to the Lower Regions were those of 
 whom he had said to his Apostles, " Many Prophets and 
 " Just Men have desired to see and hear what you see and 
 " hear." t And again he quotes.f without the prophet's name, 
 a spurious passage from the Old Testament, hereafter to 
 be noticed, which limits the salvation that had taken place 
 to the " Saints," a term that could not have included de- 
 parted Gentiles, and which it may be noticed under the 
 second division of our present head that Clement of Alexan- 
 dria omits from his quotation — a memoriter one probably 
 — of Matthew xxvii. 52, where its introduction would have 
 spoiled his argument. It seems to have been unconsciously 
 added to the passage by the prepossessions of Irenaeus, since 
 in four other quotations of it by himself and one by Justin 
 this term does not appear. 
 
 The Epistle ascribed to ISttmobas in a passage to be 
 quoted more fully hereafter, regards Christ as having suf- 
 fered, " that he might render to the Fathers what had been 
 "promised them." || 
 
 A passage in the smaller Greek epistles attributed to 
 Sgltatius coincides in tone with the first extract above given 
 from IrensBus : " How shall we live without him whom the 
 " Prophets — being his disciples ** through the spirit (i. e. 
 " through his supernatural communications to them) — looked 
 
 • Ibid. IV. 22. 1 (IV. 39). 
 
 t Ibid. The uncircumcised whom Irenaeas mentions at the close of 
 the chapter as justified by faith, are the Patriarchs prior to the time of 
 Abraham in whom the Gentile Christians are "prefigured." 
 
 t Ibid. V. 31. 1. See this spurious passage in § VIII. 
 
 II Ut promissum patribus redderet, u. 5. ** See Appendix, Note A, 
 
§ III.J CONTEOVEESY AMONG CATHOLICS. 11 
 
 "for as their teacher [in the Underworld], And on this ac- 
 " count he whom they justly expected, being come, waked 
 "them from the dead."* 
 
 SertuUian represents an oppottent of one of his views as 
 saying, " I think (that Christ descended) to the souls of the 
 PATRIAECHS." t And again he represents opponents as 
 speaking of " Paradise, whither already the Patriarchs and 
 " Prophets, the companions of the Lord's resurrection, have 
 " passed from the Underworld." | £)e I}iin6£lf says that 
 " Christ did not ascend the heights of heaven before he had 
 ^^ ^ descended into the lower parts of the earth'' that there he 
 " might make the Patriarchs and Prophets participators of 
 " himself." |1 
 
 The devout ^etttias, author of The Shepherd, seems to 
 have been so absorbed in the subject of practical righteous- 
 ness, — or of what he mistook for it, — as to have mingled 
 little in the polemics of his day. Yet he belonged apparently 
 to the ultra Anti-Gnostic or Orthodox division of Catholics, 
 and in a passage, to be more fully quoted in the thirteenth 
 section, he explains his own allegory concerning ten and 
 twenty-five stones which were successively brought up (from 
 the Underworld) to be built into the foundation of Christ's 
 Church, by saying that these stones represented the first and 
 second ages of Just Men, — the ages as it would seem from 
 Adam to Abraham and from Abraham to Moses, — after 
 which thirty more are brought up representing the Prophets 
 and ministers of the Lord under the Mosaic dispensation. 
 The passage may have but an indirect connection with the 
 Lord's descent, yet the omission of Gentiles from the list of 
 saved indicates equally the prevailing bias. 
 
 * Magnesians, t. 9 (III. 5. 6). t De Anima, c. 7, p. 309. D. 
 
 J; Ibid. c. 55, p. 353. C. As these opponents held the heretical view, 
 that Christian souls went at death to Paradise, Tertnllian, to whose main 
 point the present question was unimportant, probably stated their opin- 
 ions in his own phraseology. 
 
 II Ibid. 
 
12 UNDERWORLD MISSION. Lv '"• 
 
 No member of the foregoing party admits, so far as I have 
 been able to discover, a liberation by Christ of the Gentiles 
 below. 
 
 2. LiBERALISTS OR HeTEKODOX. 
 
 Among the Catholics who did not feel bound to recoil on 
 every point as far as possible from Gnosticism, the Alexan- 
 drine School stood prominent. The writings of Clement of 
 Alexandria, of Origen, and some fragments, constitute all * 
 its extant literature out of the second and third centuries. Its 
 adherents appear to have maintained in the present contro- 
 versy the same generous tone of theology which was their 
 wont. QTlentent led the way in defending the cause of de- 
 parted Gentiles, and — judging from his tone and manner — 
 found it hard work to stem the current of narrow feeling 
 among his nominally Catholic brethren. He endeavors to 
 support himself by an appeal to Hermas. 
 
 " The Shepherd," he says, " by speaking + simply (or 
 " without limitation) of ' those who had fallen asleep ' 
 " recognizes some as Just Men both among the Gentiles 
 " and Jews, [and thus recognizes] not only such as preceded 
 " the Lord's coming, but those prior to the Law, who were 
 " well pleasing to God, as Abel, Noah, or any other Just Man. 
 " - - - ' For when the Gentiles, not having the Law, do by 
 " ' nature what the Law requires, though they have not the 
 " ' Law, they are a laio to themselves,'' (Rom. ii. 14,) accord- 
 " ing to the Apostle." | 
 
 The admitted acceptability to God of men who lived prior 
 to Moses or Abraham was, as already stated, a favorite ar- 
 gument with the Early Christians in proving against the Jews 
 
 * Athenagoras has sometimes been classed with this school ; but the 
 evidence therefor is insufiBcient, and his distinguishing views are diamet- 
 rically opposed to those of its undoubted leaders and disciples. 
 
 t The passage alluded to will be found in the thirteenth section. 
 
 } Strom, n. 9, dementis 0pp. p. 452. 
 
§ III.] CONTROVERSY AMONG CATHOLICS. iS 
 
 the equal privileges of the Gentiles. Clement seems to have 
 thought, and justly, that if it were logical and a good Cath- 
 olic doctrine above ground, it could not be illogical and he- 
 retical below. 
 
 Elsewhere he argues as follows : " To those who were 
 "just according to the Law, faith was wanting. - - - To the 
 "just according to Philosophy, not only faith in the Lord, but 
 "abstinence from Idolatry* was needful. Wherefore the 
 " Lord preached to those in the Underworld ; for according 
 " to the Scripture, ' The Underworld says to Destruction, 
 " We have not, indeed, seen his form, tut we have heard his 
 "voice.'' (Job xxviii. 22.?) It was not the place which, 
 " after listening to his voice, spoke the foregoing, but 
 " those [without distinction of race] who were in the Under- 
 " world. - - - These are they who attended to the Divine voice 
 " and [manifestation of] power. For what reasonable man 
 
 * The Early Christians, in their fierce contest with the Heathen wor- 
 ship around them, came to regard idolatry as the sin of all sins, not 
 merely in a Christian, who must riolate his conscience by idol-worship, 
 but in the Heathens, who deemed it their duty. The man who persevered 
 until death in idolatry was, according to their teaching, lost. It would 
 appear from Clement's remark, that his opponents made no distinction 
 in this respect between those wha died before and such as died after 
 Christ, obvious as, according to their system, the distinction must have 
 been to any one who did not, for the sake of maintaining his position, 
 wish to overlook it. I have not, however, found a statement of this 
 reason for excluding the Gentiles from the benefits of Christ's subterra- 
 nean mission, in any writer of the second or third century. In the fourth 
 century Augustine represents Paustus the Manicha3an as saying: "Yet 
 " this alone appears to me objectionable in this opinion of yours, that 
 " you should believe it only of the Jewish Fathers and not of the others 
 " also, — the Patriarchs of the Gentiles, — that they too had experienced 
 " at some time this favor of our Liberator, especially since the Christian 
 "assembly is composed to a greater extent of their children than from 
 "the seed of Abraham, Isaac, and Jacob. But you say indeed, 'The 
 " ' Gentiles worshipped idols, the Jews worshipped the Omnipotent God, 
 " ' therefore Jesus cared for them only.' " Augustine cont. Faustum, Lib. 
 XXXIIL c. 1. 
 
 2 
 
14 UNDERWORLD MISSION. Lv ^"' 
 
 " would brand Providence with injustice, by deeming the 
 " souls of Just Men [from among the Gentiles] and sinners 
 " [of all nations] under one condemnation ? What! Do not 
 " the Scriptures manifest that the Lord preached the Gospel 
 " to those who perished in the deluge, — or rather * to such 
 ' ' as had been bound, and to those in prison and custody ? It 
 " has been shown [by me] in the second book of Stromata, 
 " that the Apostles,t in imitation of the Lord, preached the 
 " Gospel to those in the Underworld. For there also, as here, 
 " I think that it behooved the best | of the disciples to be im- 
 " itators of their Teacher, that the one should lead to conver- 
 " sion the Hebrews, and the others the Gentiles ; that is, 
 " such of both as had lived according to the justice of the 
 " Law or of Philosophy, not perfectly indeed, but imperfect- 
 "ly."|| 
 
 " If then the sole cause of the Lord's descent to the Under- 
 " world was to preach the Gospel, — as descend he certainly 
 "did, — it was either that he might preach it to all, or to the 
 " Hebrews alone. But if to all, then all who believed will 
 " be saved, even if they should be from among the Gentiles, 
 " seeing that they have already heartily confessed him there. 
 "... But if he preached the Gospel to the Jews only, to 
 " whom the knowledge and faith which come by the Saviour 
 
 * A self-correction. Clement intended to appeal, not to Peter, but to 
 Isaiah xlix. 8, 9 : " / assisted thee - - - that thou mighiest say to the bound, 
 " ' Go forth,' and to those in darkness, 'Be manifest.' " He had previously ex- 
 plained " the bound " as meaning the Jews, and " those in darkness," 
 the Gentiles. See Strom. VI. 6, p. 762. Perhaps, moreover, Clement 
 thought the passage of Peter (iii. 19, 20) too strong for his purpose, 
 since according to it Christ preached to the wicked, whereas he found his 
 own hands full in maintaining that the Saviour preached to eighteous 
 Gentiles. 
 
 t The passage referred to is a simple quotation from Hermas, and is 
 included in the extract from that writer which will be given in the thir- 
 teenth section. 
 
 t The Shepherd says forty. 
 
 II Strom. VI. 6, pp. 762, 763. 
 
§ III.J CONTROVERSY AMONG CATHOLICS. 15 
 
 ' were wanting, it is manifest that, as God is no respecter of 
 ' external distinctions, the Apostles there also, as here, must 
 ' have preached it to such of the Gentiles as were fitted for 
 ' conversion. So that it is well said by the Shepherd, - - - 
 ' ' Those who had already fallen asleep descended [into 
 "the baptismal water] dead, but ascended alive.' 
 
 " Moreover the Gospel says (Matt, xxvii. 52), ' Many 
 ' ' bodies of those who had fallen asleep arose^ obviously 
 ' meaning that they had been transferred to a better place. 
 ' There took place, therefore, some general movement and 
 
 translation [i. e. both of Jews and Gentiles] under the 
 ' Saviour's dispensation. One Just Man, therefore, is not 
 ' differently treated from another ; and this is proper, whether 
 ' he be under the Law or a Greek : for God is not the Lord 
 ' of the Jews only, but of all men, and the Father of such as 
 ' have known him more nearly. For if to live rightly is to 
 ' live LAW-fulIy, and to live according to reason is to live 
 ' according to the Law ; and if those who lived rightly be- 
 ' fore the Law were regarded as faithful (or believers), and 
 'were pronounced Just, — it is manifest that those outside of 
 ' the Law, who have lived rightly according to their con- 
 ' science,* although they may have been in the Underworld 
 ' and in custody, yet when they heard the voice of the Lord, 
 ' — whether his own, or that which operated through the 
 ' Apostles, — were immediately converted and believed." + 
 
 " Also, in the preaching of Peter, the Lord says to his dis- 
 ' ciples after the resurrection, ' I have chosen you twelve 
 ' disciples, judging you to be worthy of me ' ; — whom also 
 ' the Lord, deeming them faithful, wished as his Apostles, 
 ' sending them to preach throughout the inhabited world, 
 ' - - - that those who heard and believed might be saved ; 
 
 * Aia Tr]v TTjs (j>aiv^s IdioTrfra, Perhaps more literally, "according to 
 the peculiarities of that Toice [whereby God spoke to them as to the 
 ancient Patriarchs]." See Appendix, Note A. 
 
 t Strom. VI. 6, pp. 763, 764. 
 
16 UNDERWORLD MISSION. [v ■^'* 
 
 " but that the unbelieving, in that they had heard, might bear 
 " witness that they could not say in apology, ' We have not 
 " heard.' 
 
 " What then .? Did not the same economy hold good in 
 " the Underworld ; that there, also, all the souls, having heard 
 " the preaching, might manifest repentance, or confess that 
 " their punishment was justly due to their unbelief.? For it 
 " would be no ordinary injustice * that those who preceded 
 " the Lord's coming, and neither had the Gospel nor were 
 "responsible for believing or disbelieving, should partake of 
 " salvation or punishment. It would be altogether iniquitous 
 " that they should be condemned without a trial, and that 
 " only such as have lived since the Lord's coming should 
 " have enjoyed the Divine justice." t 
 
 Clement assumes above, that, whereas " many bodies of 
 those who had fallen asleep arose " at the Saviour's resurrec- 
 tion, the translation must have included the Gentiles. This 
 scarcely accords with the position that the Apostles preached 
 to these same Gentiles and baptized them below. The Apos- 
 tles could not have preached in the Underworld to those who 
 had already been removed out of it. Clement does not seem 
 to have observed this inconsistency. He was led into it 
 partly by the desire of pressing some support for his views 
 out of the already established reputation of Hermas, and 
 partly, it would seem, by the consciousness that, as Christ had 
 not preached to the Gentiles on earth, analogy would favor 
 such a mission in the Underworld on the part of the Apostles 
 more readily than on that of the Master. 
 
 * Wliy had they or the righteous Jews been sent to the Underworld ? 
 Clement deemed God's punishments there (as in this life) to be intended 
 for man's improvement (a position, by the by, which, if consistently carried 
 out, ought finally to have emptied the Underworld), — see his Worlis, p. 
 764, lines 3-6, and p. 766, lines 38, 39, — and would perhaps have given 
 that as one answer. See also Appendix, Note B, on Mortality and its 
 destiny. 
 
 t Strom. VI. 6, pp. 764, 765. 
 
<5 III. J CONTEOVEKST AMONG CATHOLICS. 17 
 
 Touching the question whether it were Christ or the Apos- 
 tles who preached to the departed Gentiles, Clement shifts his 
 position, as if uncertain on what ground he might eventually- 
 best succeed in resting his defence ; though the correctness 
 of his main point — the call of the Gentiles — was already- 
 settled by his moral perception. His uncertainty is that of a 
 man feeling his way in a new position, rather than of one 
 who is defending a well-known opinion by long-established 
 arguments. 
 
 ©rigflt, the pupil of Clement, started, no doubt, in much of 
 his theology, from the point to which his teacher had arrived. 
 He regarded the benefits of Christ's death as not even limited 
 to mankind, but extending to all rational creatures.* In a 
 passage which refers especially to men, he tells us that 
 " Christ gave his soul a ransom for many (Matt. xx. 28) 
 " who believed on him, and if a belief of all upon him were 
 "supposable, he would have given his soul a ransom for 
 "all"t and adds, a little further on, that, in the Underworld, 
 " All who wished to follow him from among Death's pris- 
 " oners could do so." | Elsewhere he says, " The Patri- 
 " archs, therefore, and Prophets and all awaited [below] the 
 " coming of my Lord Jesus Christ " ; || nor does he appear to 
 have considered a defence of such language requisite. 
 
 In Potter's edition of Clement, pp. 1006 to 1011, may be 
 found a Latin commentary on some of the Catholic Epistles, 
 entitled " ^^bumbrotiottS of Clement." It is supposed ^ to 
 be the remains of a translation which Cassiodorus made or 
 caused to be made, with expurgations, from a Greek work 
 called Hypotyposes ; a work which he regarded as Clement's. 
 
 * A statement of his views on this point may be found in the Chris- 
 tian Examiner (Boston), Vol. XI. pp. 42 - 46. 
 t Comment, in Matt., Tom. XVI., 0pp. Vol. III. p.'726. A. 
 t Ibid., B. 
 
 II Homil. II. on 1 Kings (i. e. Samnel), Vol. II. p. 498. A. 
 1 See note on page 1006 of Potter's Clement. 
 2* 
 
18 UNDERWOKLD MISSION. Lv "^• 
 
 I incline to the supposition, that these Adumbrations are from 
 some Alexandrine cotemporary of Clement or Origen. 
 
 The Adumbrations on Jude, after commenting on the fallen 
 angels who were '■'■reserved in perpetual chains under dark- 
 ness unto the judgment of the great day," quotes the begm- 
 ning of verse seventh, "■Even as Sodom and Gomorrah"; 
 " to whom," says the writer, " the Lord signifies that more 
 "indulgence was shown [than to the fallen angels], and that 
 
 " ON BEING INSTRUCTED THEY REPENTED." 
 
 The commentary is intelligible on the supposition alone 
 that its writer referred to Christ's mission in the Underworld, 
 and that he understood the Master's lamentation over the 
 Jewish cities which had not listened to him (Matt. xi. 23, 
 Luke X. 12, 13) as implying a better appreciation of his 
 teachings by Sodom and Gomorrah. 
 
 !^rttob{us was a Latin Christian, and, though not of the 
 ultra Anti-Gnostic or Orthodox, t does not belong to the 
 Alexandrine School. He must, however, have been an ad- 
 mirer of Clement of Alexandria, whose ideas he has fre- 
 quently copied. In the seventh section of this essay an ex- 
 tract from his writings will be given, which was intended by 
 him as an answer to a question asked, or a difficulty urged, 
 by THE Gentiles. If it had any force in meeting their dif- 
 ficulty, it must have been on the supposition that Arnobius 
 did not exclude Gentiles from the benefits of Christ's mission 
 to the departed. 
 
 Cgpnon) the disciple of Tertullian, swerved from the 
 Orthodox on the subject of man's fate at death. His phrase- 
 
 * In a work by John Kaye, Bishop of Lincoln, entitled, " Some Account 
 of the Writings and Opinions of Clement of Alexandria," a note concern- 
 ing the Hypotyposes will be found on pp. 5, 6. It extracts from Photias 
 (an author of the ninth century) a statement touching objectionable doc- 
 trines which he found in these Hypotyposes. The fall of the angels, 
 there mentioned, was the common doctrine of the early Fathers. The 
 succession of worlds was a view of Origen. 
 
 t See his views in the Appendix, Note E. 
 
§ IV.J THEOSOPHIC GNOSTICS. 19 
 
 ology as to the subjects of the Underworld mission, though 
 not definite, is free from narrowness. In proof of the posi- 
 tion that " No one can attain to God the Father except 
 " through his Son, Jesus Christ," he adduces, after proofs 
 pertaining to the living, a misquotation or mistranslation of 
 1 Pet. iv. 6 : " For to this end the Gospel was preached to 
 " THE DEAD ALSO, that they might be raised up (or awaked, 
 "ut suscitentur)."* An Orthodox writer would have found 
 some quotation restricting this salvation to the Fathers, which 
 would have strengthened his argument by bringing into prom^ 
 inence that even Abraham and the Prophets needed to par- 
 ticipate in Christ's teaching. This is not of course conclu- 
 sive as to Cyprian's opinions, but the absence of Orthodox 
 phraseology from the language of one who had been edu- 
 cated in it, implies rather strongly that he did not share the 
 opinions which prompted it. In his language concerning 
 Paradise,f there is also nothing determinate as to who ac- 
 companied the Saviour thither at the time of his resurrection. 
 
 r§ IV. ALEXANDRINE OR THEOSOPHIC GNOSTICS. 
 
 Allusion has already been made (under § II.) to the Alex- 
 andrine or Theosophic Gnostics,^ a much more metaphys- 
 ical class of thinkers than the Marcionites. Scanty frag- 
 ments of their writings alone remain, and the arguments of 
 their opponents hardly enable us to see into systems of 
 thought which, as set forth by their own advocates, were 
 
 * Testimon. adv. Judseos, 11. 27, p. 48. 
 
 t See Appendix, Note E. 
 
 t They are sometimes called Alexandrine, because their most distin- 
 guished leaders, Valentinus and Basilides, were from Alexandria, and 
 because their views were strongly tinged with Alexandrine forms of 
 thought; sometimes Theosophic, because of their metaphysical specula- 
 tions concerning the Deity. 
 
20 UNDEKWOELD MISSION. LV ^^• 
 
 not probably vei^ intelligible. The VALENTINIANS — 
 concerning whom our information is least defective — were 
 the main subdivision of this class of Gnostics, and though 
 their opinions of Christ's descent, as hereafter to be stated, 
 were probably shared by others, if not by all, of the Theo- 
 sopbic Gnostics, yet it is of the Valentinians only that any 
 thing can be affirmed. 
 
 The Valentinians agreed with Marcion in regarding the 
 being from whom the Saviour came as distinct from the 
 God of the Jews, who was the Creator of this world. Their 
 views of the latter were more favorable than Marcion's, and 
 their system of the universe more complicated. They shared 
 a not uncommon conception of their times, that the earth was 
 spanned by seven heavens.* These, with the earth beneath 
 them, were the work of the Jewish Deity ,t who dwelt in the 
 highest, or seventh.| Far above him, in the altitudes of 
 space, lay the Pleroma, the residence of the Supreme Deity 
 and of the spiritual beings or jEons who had been developed 
 from him. 
 
 In the Middle Space — between the Creator and the Ple- 
 roma — dwelt " Wisdom " or Achamoth. Men were divided 
 into three classes : the Earthly ; the Rational or Psychical ; 
 and the Spiritual. The Earthly were destined to perish. 
 The Rational perished or attained to salvation according to 
 the lives which they led.|| The latter class of Rational, and 
 also the Spiritual, prior to the Christian dispensation, passed 
 at death, as it would seem, to a place of rest in the heavens of 
 the Creator, probably to the seventh heaven, or else to Para- 
 dise,U which the Valentinians placed in the fourth orMiddle 
 
 * See Appendix, note C. t Irenseus I. 5. 2 (I. 1). 
 
 i Ibid. I. 5. 4 (I. 1). II Ibid. I. 6. 2 and 4 ; 1. 7. 5. 
 
 H The Valentinians held, with many Catholics, that man was created in 
 the Heavenly Paradise. That they should have agreed with the Cath- 
 olics in regarding it as the place to which the Creator purposed restoring 
 him, would seem not improbable, and the rather, since there would thus 
 
§ IV.] THEOSOPHIC GNOSTICS. 21* 
 
 Heaven. The Saviour removed the Spiritual out of this into 
 the Middle Space. The Psychical — if the Doctrina Orien- 
 talis represents the opinions of all — remained * with the Cre- 
 ator until the consummation. They and the Creator vi^ere 
 then to ascend to and dwell in the Middle Space,t while Wis- 
 dom and her children — the Spiritual — were to be elevated 
 into the Pleroma, and this world was to be burnt up. 
 
 Jesus was the supernaturally constituted Messiah of the 
 Creator. To assist him in his important work, the jEon Sav- 
 iour descended into him at his baptism out of the Pleroma, 
 but rose again and left him when he was taken before Pilate. 
 It is of this -(Eon Saviour, and not of Jesus, that mention is 
 made in the following extracts out of the " Dottrina ®n- 
 cntalis " | or " (Ejecer^ita a;i)eoiroti." 
 
 have been a correspondence between the two places of rest, — the Mid- 
 dle Heaven and the Middle Space. The Valentinians were fond of 
 such coiTCspondences between the works of the Creator and those above 
 him, believing that he had wrought under an influence from the Pleroma. 
 
 On the other hand, it will appear towards the latter part of this section 
 that Heracleon used the same term, Jerusalem, as symbolical of the Cre- 
 ator who dwelt in the seventh heaven, and as symbolical also of the 
 place of souls. The Doctrina Orientalis, c. 63, treats the " other faithful 
 souls " who were not yet admitted to the Middle Space as remaining for 
 the present with the Creator ; a dubious expression, since it might mean 
 in his realms ; yet I incline to understand it as meaning in his immediate 
 presence. And the Ascension of Isaiah, which, of all Catholic documents, 
 has, on subordinate points, most resemblance with the Valentiuian the- 
 ology, places Adam and the saints in the seventh heaven (ch. ix.6-9), 
 differing therein from all other Catholic writings. — See more on this 
 subject under § XXII. 6. 
 
 * Doctrina Orient, c. 63. 
 
 t Ibid. cc. 63, 64. 
 
 t The full title is "Abstracts from the Writings of Theodotns and from 
 the so-called Eastern Teaching of the Times of Valentinus." The docu- 
 ment is printed in Potter's edition of Clement, pp. 966-989. It is amis-- 
 cellaneous collection from the writings of Theosophic Gnostics, comes to 
 us in its present shape from the hand of a Catholic Christian, and no 
 longer affords the means of determining in all cases th^ authorships of 
 
22 UNDEKWOBLD MISSION. Lv ^'^• 
 
 " The Saviour as he descended was seen by the angels [of 
 " the Middle Space through which he passed *] ; on which 
 " account they proclaimed the glad tidings of him (Luke ii. 
 13, 14). 
 
 " But he was also seen by Abraham and the other Justt 
 " Men who were at rest in the right hand | ■ [i. e. in the 
 " heavens of the Jewish God], for Christ said (John viii. 56) 
 " ' he rejoiced when he saw my day,'' that is, the day of my 
 "advent in the flesh. |1 Whence the Lord on rising again 
 " (or at his resurrection, avaards) preached the Gospel to the 
 
 the respective passages, or the schools to which they belong. Perhaps 
 Theodotus, a Gnostic, may have prepared a collection with comments, 
 from which this may be a selection with further comments by a Cath- 
 olic. Both parts of the citation in the text are from a Gnostic, if not 
 from the same hand, for the one affirms and the other assumes a visible 
 descent of the Saviour. 
 
 According to the Philosophumena, a work of the third century errone- 
 ously ascribed to Origen, the Valentinians were divided concerning the 
 body of Jesus into "Eastern Teaching" and "Italian Teaching." The 
 latter, to which Heracleon and Ptolemy belonged, regarded the body of 
 Jesus as of the same material with man's rational soul. The former, of 
 which were Axionicus and Ardesianes, regarded his body as spiritual. 
 See p. 195, Miller's edition. In the document called Eastern Teaching, 
 however, are views apparently at variance with these attributed to Axi- 
 onicus and Ardesianes. 
 
 * The explanation in brackets isfrom Irenseus, III. 10. 4 (III. II). 
 
 t Just Men may here mean the Spiritual. The Valentinians regarded 
 Achamoth or Wisdom as having inserted a spiritual seed into many of 
 the Old Testament worthies. The Creator was ignorant as to the cause 
 of their excellence, but was prompted by it to make them his prophets, &c. 
 
 J Ae|m, the neuter plural of right hand, was used by the Valentinians 
 to designate the heavenly places or persons of the Jewish Deity's creation, 
 and dpiarepd, or left hand, to designate the earthly. Irenseus, I. 5. 1 
 and 2 ; I. 6. 1 ; II. 24, 6 ; Doctrina Orientalis, c. 47, Clement. 0pp. p. 980 ; 
 .Eclog^ ex Script. Prophet, c. 3, Ibid. p. 990 ; Theodoret, Hsret. Fab. 
 I. 7. The same term was used by the author of the Clementine Homi- 
 lies, Book II. c. 16. 
 
 II Though the^Valentinians believed Christ to be destitute of a physical 
 
§ IV.J THEOSOPHIC GNOSTICS. 23' 
 
 " Just who were at rest, and removed and transferred them. 
 " And all will live in his shadow * [i. e. in the Middle 
 " Space]. For the Saviour's presence there is the shadow 
 " of his glory with his Father. And the shadow cast by light 
 " is not darkness, but an enlightenment."t 
 
 There is still another passage of the New Testament, part 
 of which, it would seem, was interpreted by the Yalentinians 
 — as the whole was by the Catholics — concerning Christ's 
 mission to the departed. It is partly quoted in the JDoctritta 
 ©ricntalis | as being used by the Yalentinians, and though 
 their interpretation of it is not_given there, it is pretty plainly 
 implied in the opposing statements of MxenaeiXS- The pas- 
 sage is in Ephesians iv. 8 - 10 : — 
 
 " When he ascended up on high, he led captive the captives 
 " and gave gifts unto men. — Now this, — 'He ascended,'' — 
 " what does it imply save that he also descended to the lowest 
 " parts of the earth ? He who descended is the same as he 
 " who ascended above all the heavens." 
 
 Irenseus does not meddle with the expression " above all 
 " the heavens," which a Valentinian could urge as indicating 
 
 body, they used the term flesh of the Logos, rffv tov Aoyov trapna. Doc- 
 trina Orient, c. 16, Clem. 0pp. p. 972. 
 
 " The day of the Saviour's advent in the flesh " is here introduced con- 
 troversially. The Catholics, on the other hand, in order to avoid the force 
 of the argument deducible from the statement that Abraham saw — not 
 that he poeesaw — Christ's day, resorted to their position that Christ 
 had been the special Deity of the Old Testament, the being who com- 
 municated with Abraham and Moses. Thus he saw Christ's day. Ire- 
 nseus, IV. 5. 2 and 3. 
 
 * A Valentinian term, as it would seem, for the Middle Space. Ire- 
 nseus, I. 4. 1 ; compare II. 4. 3 ; II. 8. 
 
 tDoctrina Orientalis, 1. 18, Clement. 0pp. p. 973. — Clement, it may 
 be remarked, quotes Androcydes as saying that " the so-called Ephesian 
 " Letters - - - indicate that darkness is shadowless, since it cannot have 
 " a shadow. But light is shadowy (or shadow-throwing), since it illumi- 
 " nates the shadow." Clement. 0pp. p. 672, lines 16-20. 
 
 X C. 43, p. 979. 
 
24 UNDERWORLD BIISSION. Lv ^^■ 
 
 a super-celestial place whereto Christ had ascended. Neither 
 does he meet the argument that a Valentinian could have 
 based on the logical sequence, since a descent to the under- 
 world of the Catholics was no more logically implied in 
 Christ's ascent to heaven than in that of Enoch or Elijah, 
 whereas, on the Valentinian hypothesis, Christ must have de- 
 scended to this lower world — to the (as compared with his 
 former residence) lower regions of this earth — before he 
 could have ascended. Irenaeus simply quotes passages from 
 the Old and New Testament, to prove that Christ did literally 
 descend to subterranean regions, and then exclaims, "If 
 " therefore the Lord - - - remained to the third day in ' the 
 " ' lower parts of the earth,'' how shall not they be confound- 
 " ed who say that the Lower Regions (Inferos) are this 
 
 " WORLD OF OURS." * 
 
 The band of captives was by the Fathers usually understood 
 to mean those whom Christ had released from imprisonment 
 in the Underworld, and could equally by the Valentinians 
 have been applied to those whom he carried to regions above. 
 
 ^eraclcotl's views must be collected from his commentary 
 on John's Gospel, or rather from the fragments of it preserved 
 by Origen. A word or two of explanation, however, may be 
 prerequisite to its comprehension by the common reader. An 
 idea, not yet extinct, prevailed among the Early Christians, 
 and especially among thd Alexandrine Catholics and Gnostics, 
 that the sacred records had more senses than one. Thus 
 Origen, whilst receiving the simple history of the two blind 
 men who were cured at Jericho, regarded the two as emblem- 
 atic of Judah and Israel, both blind till they came to Christ;, 
 and since some of the Evangelists mentioned but one blind 
 man, this implied that Judah and Israel were become one 
 people.t Jerusalem, spiritually interpreted, meant, according 
 
 * Adv. Heeret. V. 31. 2. For the Manichasan interpretation of this 
 passage, see Routh's Eeliq. Sac, Vol. V. p. 52. 
 t Comment, in Matt., Tom. XVI. 12, 0pp. Vol. III. p. 732. D. 
 
■§ IV.] THEOSOPHIO GNOSTICS. 25 
 
 to Origen, Paradise or Heaven ; Jericho meant this earth ;* 
 Egypt, this world,! and apparently also the Underworld. :{ 
 
 According to Heracleon,|l Capernaum, allegorically in- 
 terpreted, meant " these material or extreme parts of the 
 world." Jerusalem represented the " Psychical place " or 
 place of souls, — under the Creator's dispensation as it would 
 seem, — and located probably in the seventh heaven, since 
 by the same term he elsewhere designates the Creator,^ who 
 dwelt in the seventh heaven. The outer court of the tem- 
 ple symbolized " the Assembly of the Psychical who were 
 " SAVED, outside of the Pleroma," i. e. in the Middle Space. 
 The Holy of Holies, Origen understood him to regard as 
 typifying the Pleroma. 
 
 * The man who descended from Jerusalem to Jericho meant Adam or 
 man in general, who descended from heaven to this earth (compare Orl- 
 gen's views in the second division of ^ XXI.) and fell among thieves. 
 Comment in Matt., Tom. XVI. 9, Vol. III. p. 728. C. D. 
 
 t In Genes. Homil. XV. 5, Vol. II. p. 101, Col. 1. F. 
 
 i Origen, after quoting Gen. xlvi. 3, 4, " Fear not to descend into Egypt : 
 " - - - 7 will descend with you into Egypt and will finally recall you tlienee" 
 remarks : " He was not finally recalled from Egypt, since he died there. 
 "For it would be absurd' for any one to treat Jacob as recalled by God 
 "because his body was brought back, according to which interpretation 
 "it would be- untrue that ' God is not the God of the dead, but of the living.' 
 " It is not suitable, therefore, that this should be understood of a dead 
 "body, but it should be found correct of the living, and flourishing. - - - 
 " The statement, ' I will finally recall you thence,' means, I think, as I have 
 " above said, that at the end of the ages his only-begotten Son, for the 
 " salvation of the world, descended even to the lower regions, and thence 
 "recalled the first man." In Gen. Homil XV. 5, Vol. II. p. 101. Ac- 
 cording to a portion of the context, omitted for brevity's sake, the pas- 
 sage may be spiritually understood either of Christ descending to this 
 world, or of Adam ejected from Paradise. 
 
 II Origen's citations from Heracleon are collected at the close of Mas- 
 suet's Irenseus, where the above passages will, with one exception, be found 
 on pp. 365, 366. 
 
 IT Ibid. p. 368. — Ptolemy, unless Ircnseus misunderstood him, used 
 this term to designate Wisdom, who dwelt in the Middle Space. Iren. 
 cont. Hseres. I. 5. 3. 
 
 3 
 
26 UNDERWORLD MISSION. LV '^• 
 
 Christ's descent to Capernaum, spiritually interpreted, 
 meant, according to Heracleon, his descent to these extreme 
 parts of the world. His ascent to Jerusalem meant the as- 
 cent to the place of souls. The whip of small cords where- 
 with the buyers and sellers were ejected from the outer court 
 was emblematic of the powers of the Holy Spirit ; and its 
 wooden handle, of Christ's cross, whereby " the Assembly " 
 — i. e. the Catholics or merely psychical — were purified 
 from every thing wicked, and rendered no longer a den of 
 thieves, but the house of God. 
 
 There may be obscurity as to some portions of Heracle- 
 on's allegory, but it is pretty evident that he regarded the as- 
 cending Saviour as first visiting the " place of souls " under 
 the Creator's dispensation. 
 
 If a word of conjecture be allowed me, the Valentinians 
 had merely interpreted the ordinary Catholic ideas of Christ's 
 Underworld mission in what they deemed an exalted manner. 
 The Pleroma was the world of light, the Middle Space that 
 'of shadow, this Underworld where we dwell, the region of 
 darkness.* They may hav.e termed it Hades, for one ety- 
 mology of Hades (a IStjs) implied a place without light, and 
 the word Inferi above quoted from the Latin translation of 
 Irenseus is elsewhere the rendering in that writer of the word 
 Hades. 
 
 * In the Doctrina Orientalis, c. 37, is a statement of Valentinian opin- 
 ions, to be quoted in a note under § XXII. 6, which identifies the " crea- 
 tion " or world " of darkness " with the " left-hand places," that is, with 
 this earthly world. 
 
 Plato seems to have anticipated the Valentinians in comparing this 
 world to the lower regions. He is quoted by Clement of Alexandria as 
 having said, " Good souls, leaving the super-celestial place, endure to 
 come into this Tartarus." Clem. 0pp. p. 3.55, lines 20-22. And the 
 " Ascension of Isaiah " is equally decided as to the comparative darkness 
 of this world. The pseudo- prophet, after describing the brilliancy of the 
 sixth heaven, exclaims, " Wherefore be assured, Pezekiah, Josheb, 
 " my son, and Micah, that great darkness is here, darkness indeed great." 
 Oh. viii. 24. 
 
§ v.] MANICHJEANS. 27 
 
 By the Underworld they understood, according to the pas^ 
 sage already quoted from IrenEeus, " this world of ours,' 
 which, by comparing it with the same expression elsewhere 
 would seem to mean what was below the firmament and sub 
 ject to the Cosmocrator* or World-ruler, that is, the Devil 
 who in Catholic theology was Lord of the Underworld ; — 
 a conception to be developed under § XIV. 
 
 Yet it is probable that they sometimes extended their idea 
 of this Underworld so as to include the whole material crea- 
 tion of the Jewish Deity ; both his heavens and earth. In 
 fact, as it was only by ascending to the Middle Space that 
 the region of twilight, or shadow, was attained, the conclusion 
 would seem inevitable that the realms below were those of 
 darkness, and in the Doctrina Orientalis we find the Middle 
 Space, 'OySodSa, contrasted, as the region of life, with the world 
 (this Underworld), the region of death. + 
 
 ^ V. MANICILffiANS. 
 
 The Manichseans, so called from their leader. Manes, arose 
 in the latter half of the third century. Perhaps the document 
 entitled " Discussion of Archelaus with Manes," from which 
 an extract will be found under '^ XIV., may belong to the 
 close of the same century. So far, however, as concerns 
 any of their opinions directly bearing upon Christ's mission, 
 or aid, to the departed, we must have recourse to documents 
 of the fourth century, and the reader must make allowance 
 for any change which he supposes that their views may have 
 undergone, subsequently to the period under discussion. 
 
 The Manichseans had mingled Persian theology with Chris- 
 
 ] ft 
 
 * Iren. cont. Hseres. I. 5. 4 (1. 1). Compare also the statement in the 
 preceding note from the Doct. Orient, c. 37. 
 t C. 80, p. 987. 
 
28 UNDEEWOELD MISSION. Lv ^• 
 
 tianity. They believed in two Principles or Beings, a good 
 and an evil one, and in two abodes for men, a place of light 
 or happiness, and one of darkness or misery. The departed 
 who were rescued by Christ must, on their theory, be deliv- 
 ered, not from such an abode as the good might have tem- 
 porarily occupied, but from hell, or Tartarus.* The follow- 
 ing extract is from the words of Faustus as given in Augus- 
 tine's work, "Against Faustus the Manichaean," the especial 
 subject of consideration being the Saviour's words, " Many 
 "shall come from the east and west, and recline with Ahra- 
 " ham and Isaac and Jacob in the kingdom of the heavens." 
 (Matt. viii. 11.) 
 
 " Grant," says Faustus, " that they (Abraham and the 
 " Patriarchs) are now in the kingdom of the heavens, — 
 '^ that they are in that place in which they had no belief and 
 " for which they never hoped, as is evident from their books. 
 " Yet what is written concerning them is confirmed even by 
 " your confession, that, liberated after a long ihferval by 
 "Christ our Lord — namely by his mystical t suffering — 
 " from the dark and penal custody of the Lower Regions, 
 " whither the deserts of their life coerced them, they attained 
 " to this place, if indeed they have attained to it. - - - 
 
 " But Luke, although he regarded this [narrative of the 
 " centurion] as a memorable event, and necessary to be 
 " inserted among the wonderful deeds of Christ in his Gospel, 
 " yet makes no mention there of Abraham and Isaac and 
 " Jacob. - - - But you may see that, as I say, I shall not be 
 
 * Augustine, who for a time was himself a ManichiEan, seems to have 
 agreed with his former associates on tliis point. " I have nowhere 
 "found," he says, " that the resting-place of just souls is called theUn- 
 " derworld (Inferos)," and he appears to have been embarrassed by this 
 belief. See the foregoing, and a number of other citations from his writ- 
 ings, collected in Pearson's work on the Creed, Art. V. pp. 362, 364, 365 
 (edit. New York, 1844). 
 
 t The Manicha:ans did not believe the eeal suffering of Christ. 
 
'5 VI.] THE OBJECT OF CHEISt's DEATH. 29 
 
 " over contentious with you concerning this passage, since 
 " the defence which I before established — and which you 
 *' cannot deny — is sufficient, that before the advent of our 
 " Lord all the Patriarchs and Prophets of Israel lay in Tar- 
 " tarean darkness ascording to their deserts, whence, if ever 
 " liberated, they were brought back to the light by Christ." * 
 The confession above referred to is plsewhere dealt with 
 as follows. Faustus attributes to his opponents, the Catholics, 
 — and without (Jenial from Augustine, — the limitation to the 
 Jews of Christ's favor towards the departed, on the ground 
 that the Gentiles worshipped idols, and the Jews the omnip- 
 otent God. " So," says Faustus, " the worship of (your) 
 " omnipotent God [equally with idol worship] sends people 
 " to Tartarus, and they who worshipped the Father need the 
 " aid of the Son." t 
 
 § VI. UNDERWORLD MISSION THE OBJECT OP 
 CHRIST'S DEATH. 
 
 The early Christians desired to find some dignified and 
 striking object for Christ's death, which they might urge 
 against the Jews and Gentiles, and wherewith they might 
 dazzle their own minds, and the mission among the departed 
 was seized upon as this object. The thought does not seem 
 to have suggested itself, that he could have performed such 
 a mission without dying. 
 
 3xenaens tells us : " Others, however, [by] saying, '. The 
 " ^Holy Lord remembered his dead who were already fallen 
 " ' asleep in the earth, and descended to them, that he might 
 " ' raise (uti erigeret J) /or the purpose of saving them,'' — 
 
 * Augustine cont. Faust. XXXIII. 1, 2, 3, Vol. VI. p. 106. E. H. K. 
 t Ibid. G. 
 
 { Possibly a translation of on dvatrTJj. 
 3* . 
 
30 TTNDERWOKLD MISSION. 
 
 [§VI. 
 
 " have assigned the reason why he suffered these 
 « THINGS." * And again : the Saviour, " coming the second 
 « time [to his disciples vt'ho were asleep in the garden], 
 " aroused and raised them, signifying that his suffering 
 
 " was THE (means OF) AWAKENING HIS SLEEPING DISCIPLES, 
 
 " on whose account also he ' descended into the lower parts 
 " ' of the earth: " t , And again : " When the Lord was about 
 
 " TO SUFFER FOR THIS PURPOSE, THAT HE MIGHT ANNOUNCE 
 
 " THE GLAD TIDINGS TO AbRAHAM AND TO THOSE WHO WERE 
 " WITH HIM, OF THE OPENING OF THE INHERITANCE " ; Or per- 
 haps the translation should be as follows, " And on this ac- 
 " count the Lord, — when about to suffer, that he might 
 
 " ANNOUNCE the GLAD TIDINGS TO ABRAHAM AND TO THOSE 
 " WHO WERE WITH HIM OF THE OPENING OF THE INHERIT- 
 
 " ANCE, — when he had given thanks, said to his disci- 
 " pies," &c. t 
 
 Some of the connection, which for brevity's sake is omit- 
 ted, renders it additionally probable that the last citation is 
 an imitation of the following passage in the Epistle ascribed 
 to Sarttabas: " Learn, therefore, how he endured to suffer this 
 " at the hands of men. - - - He — since it behooved him to 
 " appear in the flesh, that he might destroy [or empty; vacu- 
 " amfaceret] death, and manifest the resurrection from the 
 " dead — endured that he might render to the Fathers 
 " what had been promised them."|| 
 
 (Element, treating liberation from the Underworld as the 
 necessary consequence of accepting Christ's teachings, as- 
 sumes, we have already seen, as a conceded point, that " the 
 
 " SOLE cause of the LoRD's DESCENT TO THE UnDERWORLD 
 " WAS TO PREACH THE GoSPEL." ]\ 
 
 • Cont. Hseres. V. 33. 12. 
 
 t Ibid. IV. 22. 1 (IV. 39). 
 
 t Ibid. V. 33. 1. 
 
 II C. 5 (iv. 10). 
 
 IT See § III. 2. The Saviour's death and descent to the Underworld 
 
§ VI.J THE OBJECT OF CHKIST's DEATH. 31 
 
 ©rigen, treating a passage of the Psalms as if prophet- 
 ically spoken in the person of the Saviour, exclaims : " There 
 " is nothing wonderful, therefore, in even the Saviour saying, 
 " ' I went to sleep and slept,'' since he effected so much more 
 " for the salvation of souls during the time of his separation 
 " from the body." * And in his work against Celsus the 
 Heathen, he quotes from Paul (Eom. xiv. 9) : '■'■'■On this ac- 
 " ' count Christ died and rose again, — that he might be the 
 " ' Lord both of the dead and living ' " ; and adds, " You 
 " see in this that Jesus died in order that he might be 
 " Lord of the dead, and rose again in order that he might 
 " be Lord, not of the dead only, but also of the living. And 
 " the Apostle, by the dead over whom Christ should be Lord, 
 " understood those who are thus mentioned in the First Epis- 
 " tie to the Corinthians (xv. 52): ' The trumpet shall sound 
 " ' and the dead shall be raised incorruptible.' " t 
 
 Elsewhere in answering persons who deemed Samuel too 
 good for the Underworld, Origen says : "Was (Christ) no 
 " longer the Son of God when — he was in the regions under 
 "the earth, ' that every knee might bend at the name of Jesus 
 " '■Christ, of those in heaven, and on the earth, and of those 
 " ' UNDER THE EARTH.' " \ And in the same Homily Origen, 
 addressing his congregation, asks, " Why should you fear to 
 " say that every place has need of Jesus Christ } " || 
 
 Even iJtrtuUian, who — in his zeal to force upon Chris- 
 tians his theological peculiarity, that the Underworld was still 
 their doom — does not shrink from the position that Christ's 
 death and abode in the Underworld were the necessary con- 
 were so identified by Early Christians as both belonging to the history 
 of his humiliation, that Clement in assigning the reason for the one, no 
 doubt, considered himself as equally assigning the reason for the other. 
 
 * Comment, in Ps. iii. 6 (iii. 5), Vol. II. p. 5.53. C. D. 
 
 t Cont. Celsum, II. 65, Vol. I. p. 436. E. 
 
 X In Lib. Eegum Horn. 11. Vol. II. p. 496. E. Comp. Philip, ii. 10. 
 
 II Ibid. p. 495. 
 
32 UNDEEWOKLD MISSION. Lv '*'^'' 
 
 sequences of his human nature,* even Tertulhan seems 
 obliged in the same passage to soften or cover his position by 
 saying, " He did not ascend the heights of heaven before he 
 "' descended to the lower parts of the earth,' that there he 
 
 " MIGHT MAKE THE PATRIARCHS AND PrOPHETS PARTICIPATORS 
 " OF HIMSELF." t 
 
 The author of the JDiscussiott bcttoecn !^rcl)eIoti3 onir 
 
 Manes goes farther than others. " My Lord Jesus Christ," 
 he says, " saw fit to come in a human body [i. e. in one 
 " which gained him admission to the Underworld ; see 
 " § XVII.] that he might ' vindicate,' | not himself, but Moses 
 " and those who in succession after him had been oppressed 
 " by the violence of Death." By an examination of the pas- 
 sage as more fully cited under § XIV., it would seem that he 
 treated this, not alone as the object of the Saviour's death, but 
 of his coming. 
 
 To the above should be added a passage of StlStitt iilar- 
 Im, and another from dEgpriait, which will be found in the 
 sixteenth section, and which, to avoid repetition, are here- 
 omitted. 
 
 • " By the public opinion of the whole human race, we pronounce death 
 " A DEBT DUE TO NATURE. This the voice of God has stipulated ; this 
 " every born thing has accorded, - - - which (the God of Jacob) exacted 
 " even from his Messiah. - - - Enoch and Elijah were translated, — but they 
 " are reserved to die, that they may extinguish Antichrist with their 
 "blood." De Anima, u. 50, p. 349. B. D. The last idea seems to be 
 founded on the eleventh chapter of the Apocalypse. Again: " Though 
 " Christ was divine (deus), yet, because he was also man, being dead and 
 "buried according to the Scriptures, he also satisfied the law [of nature], 
 " by going through the form of human death in the Underworld." Ibid, 
 c. 55, p. 353. B. 
 
 t Ibid. 
 
 i Compare the use of this apparently technical expression by Amcf- 
 bins, in ^ XXII. 3. 
 
§ VII.] CONTROVERSY WITH THE HEATHENS. 33 
 
 § VII. CONTKOVEESY WITH THE HEATHENS. 
 
 Of the Heathen works against Christianity during the first 
 three centuries, a few fragments only remain ; among which, 
 the quotations from Celsus preserved in Origan's reply to 
 him, are the chief. One of these quotations evinces that the 
 Christians, in their intercourse or debates with the Pagans, had 
 given a prominence to the doctrine of Christ's mission below, 
 which was met by ridicule. 
 
 OTelsus says : " You of course do not confess touching him 
 " [Christ], that, having failed to convince men here, he be- 
 " took himself to the Underworld to convince those there." * 
 
 To the foregoing, ®rigcn replies with some warmth : 
 " We will, however, say this, though (Celsus) may not like 
 " it, that while in the body he convinced not a few [only], 
 " but so many that, on account of the multitude of believers, 
 " a plot was laid against him, and [then] with a soul divested 
 " of its body.he discoursed to souls divested of their bodies, 
 " converting to himself such as were willing, or those whom 
 " for reasons (Xd-yous) known to himself he recognized as dis- 
 " posed to improvement." t 
 
 At a later period than the above, ^^mobius wrote against 
 the Heathens. Of one passage in his work, Christ's mission 
 to the departed affords the only natural explanation. The 
 Heathens are represented as asking, " If Christ was sent 
 " Ijy God that he might free unhappy souls from destruction, 
 " what have former generations deserved (i. e. if without 
 " Christ all perish, what destruction have they not laid up for 
 " themselves), who by the condition of mortality passed away 
 " before his advent ? " Arnobius answers, " Can you know 
 " what has been done to the souls of former times > Whether 
 " to them also, by some method determined on, and foreseen, 
 
 • Cont. Celsum, II. 43, Vol. I. p. 419. C. t Ibid. C. D. 
 
34 UNDERWOHLD MISSION. Lv '^I''' 
 
 " assistance has been given ? Can you, I say, know that 
 " which could be known if Christ were your teacher, - - - 
 " whether they would have been permitted to die unless 
 " Christ at a fixed time had come to their assistance as a pre- 
 " server ? Lay aside these cares and dismiss questions which 
 " you do not understand. To them also royal mercy has 
 " been imparted, and the divine benefits have equally flowed 
 " on all. They have been preserved. They have been 
 " LIBERATED, and havo laid aside the lot and condition of 
 " Mortality." * 
 
 The Heathen, it appears, could learn touching Christ's aid 
 to the departed by becoming Christians, — " if Christ were 
 their teacher," — why not sooner .? Arnobius was less prone 
 than some of the early apologists to mingle a variety of doc- 
 trines with the main points at issue between Christians and 
 Pagans, and herein he showed his judgment. Perhaps in the 
 present case he was only adhering to his custom. Or per- 
 haps Heathen ridicule had induced Christians to place the 
 doctrine of Christ's Underworld mission — however satisfac- 
 tory to themselves — in the category of those teachings which 
 they developed only to the converted. 
 
 § VIII. THE TINDERWORLD MISSION FORETOLD. 
 
 Many passages of the Old Testament were supposed by 
 the early Fathers to predict the Saviour's descent and mission 
 in the Underworld, and exercised, no doubt, much influence 
 in giving the latter doctrine its currency. A portion of them, 
 therefore, are subjoined, chiefly from Origen, who is the only 
 writer of the second or third century that has left us com- 
 mentaries to any extent on Scripture. 
 
 * Adv. Gentes, II. 63. On the subject of Mortality, its lot and condi- 
 tion, see Appendix, Note B. 
 
§ VIII.] FORETOLD. 35 
 
 Origen speaks of the Underworld or its ruler as " that 
 " (Death) concerning which it is written in a prophet who 
 " speaks as in the person of the Lord (^osta JElii- 14), 'i 
 " ' will take them out of the grasp of the Underworld, and will 
 "' liberate them from Death.'' " * 
 
 " Hear tlie Prophet's statement (^osca oi- 2) : ''The Lord 
 " ' will resuscitate us after two days, and on the third day 
 " ' we shall rise again, and shall live in his presence.'' " + 
 
 " ' ALiUT BODIES OF THE SLEEPING SAINTS AKOSE WITH HIM, 
 
 " ' AKD ENTERED iXTO THE HOLT ciTT ' [the heavfenly Jerusa- 
 " lem], whereby the words of the Prophet are accomplished 
 " in which he says of Christ (Ps. l^EOiii. IS), '■Ascending on 
 " ' high he led captive the captives,^ and in this manner by his 
 " resurrection he destroyed the kingdoms of Death out of 
 " which it is written that he liberated the captives." J 
 
 " (Ps. vi. 4, 5), ' Turn, Lord. Free my soul. Save me for 
 " ' thy mercy''s sake ; since in death no one can remember thee. 
 " ' In the Underworld who shall confess thee ? ' And (David) 
 " not only beseeches the Lord himself to free his soul from 
 " Death, but prophetically manifests that he had obtained his 
 " petition by saying (JJs- vi. 9), '■The Lord listened to the 
 " ' voice of my lamenlationi The Lord listened to my sup- 
 " ^plication. The Lord accepted my prayer.' For by these 
 " words he shadowed forth his resuscitation from death which 
 " took place after the resurrection of Christ." || 
 
 " ({Js- lX5Ei- 20.) '-ffojo many sore afflictions did you dis- 
 " ' pense to me ? Yet, turning, you made me alive and 
 " ' brought me up from the abysses of the* earth.'' These 
 " things are manifestly spoken concerning the resurrection 
 " from the dead." U 
 
 * Origen, Comment, in Eom., Lib. V. 1, Vol. IV. p. 551. A. 
 t Idem, Horn, in Exod., Lib. V. 2. Vol. II. p. 144. F. 
 t Idem in Rom. Lib. V. I, Vol. IV. p. 551. B. C. Compare Josdn's 
 interpretation of this passage in a note to § XTX. 
 II Idem in Psalmos, Vol. IL p. 517. B. C. 
 •^ Ibid. p. 760. E. 
 
36 UNDERWORLD MISSION. [§ VIII. 
 
 (Ps. Ijt^eoii. 16.) " ' The Abysses were troubled.'' The 
 " Abysses mean the Infernal Powers [the powers of the 
 "Abyss], which were troubled at the presence of Christ." * 
 
 " David also, prophesying concerning him, said (^Js. I>r^^i. 
 " 13), ' You have drawn my soul out of the depths of the 
 '^'■Underworld'' — ex inferno inferiori." t - 
 
 {])b- ^ii. ^, 5.) '■'■'■Our fathers hoped on thee; they hoped 
 " ' and thou didst liberate them, they cried to thee and were 
 " ' not disappointed.'' " l The connection of this citation will 
 be found uflder the next head. 
 
 (|i)s- iii- 6) " ' I went to sleep and slept. I awoke again 
 " ' because the Lord espoused my cause.'' We indeed think 
 " that these words have nothing human [in their apphcation, 
 " nor any thing] appropriate to the history of David when he 
 " fled from the face of Absalom, - - - and what wonder if 
 " such a sleep on the part of the Saviour were not wholly an 
 " idleness of the soul, but an idleness as regards the use of 
 " its organ, the body ? - There is nothipg wonderful, there- 
 " fore, in even the Saviour saying, '/ went to sleep and slept,'' 
 " since he effected so much more for the salvation of souls 
 " during the time of his separation from the body, according 
 " to what is said in the Catholic Epistle of Peter. [Here 
 " Origen quotes 1 Pet. iii. 19.] After this sleep his Father, 
 " espousing his cause, awoke him (or raised him up)." ]| 
 
 " We must inquire also into those things which the Saviour 
 " says through the mouth of the Prophet David that he expe- 
 " rienced (J)g. Ixjgfoiii- 4, 5), '/ became as an unassisted 
 " ' man, free among the dead.'' " ^ 
 
 * Ibid. p. 770. B. t Irenseus, V. 31. 1. 
 
 i Justin, Dial. cc. 100, 101, p. 196. A. B. 
 
 II Origen, Vol. II. p. 551. D. E, and p. 553. B. C. D. Justin in his 
 Dialogue with the Jew (c. 97, p. 193. B), Clement of Alexandria (p. 712, 
 lines 25, 26), and Cyprian (Testimon. II. 24, p. 47) quote the same pas- 
 sage as a prophecy of the Lord's resurrection. 
 
 H Idem, Vol. IV. p. 35. C. 
 
§ VIII.] FOKETOLD. 37 
 
 "' No ONE TAKES MY LIFE, BUT I LAY IT DOWN OF MYSELF.' 
 
 ' This neither Moses nor any one of the Patriarchs or Proph- 
 ' ets, nor yet of the Apostles, said, - - - since the lives of 
 ' all men are taken from them. This being considered, the 
 ' passage in the eighty-seventh [eighty-eighth] Psalm vifill 
 ' become clear, which is spoken as in the person of the Say- 
 ' iour, '■Free among the dead.'' " * 
 
 " By him you pronounce Death conquered, who not only 
 ' laid down his life of his own will, but resumed it by his 
 ' power ; who alone was '■free among the dead,'' and whom 
 ' alone Death could not hold;" t 
 
 1^3- jfoiii- 5. " ' The pangs of the Underworld encircled me, 
 ' ' the snares of Death were upon me.' Christ in his human 
 ' nature says these things. - - - Yet he never became a son 
 ' of the Underworld." | 
 
 |Js.)£ly£. 14. '".4s sheep they were placed in the TJnder- 
 ' ' world. Death was their Shepherd {or Ruler).'' - • - But 
 ' manifestly the same person who says (|)g. _j£tii. 10), TAom 
 ' ' icilt not leave my soul in the Underworld,^ says also this 
 ' (JSg. jelye- 15), '■But God will ransom my soul [from the 
 ' ' grasp of the Underworld, when he assumes my causej.'' " || 
 
 Jf^S. Xlf- 1> 2- '■'■Thus saith the Lord God to his Christ 
 ' (or anointed), Cyrus, - - - I will beat down the hrazen gates 
 ' and break the iron bars.'''' |Js. tvix- 10, 14, 16. "SmcA as 
 ' sit in darkness and in the shadow of death, bound in affiic- 
 ' tion and iron. - - - He brought them out of darkness and 
 ' the shadow of death, - - -for he crushed the brazen gates 
 ' and broke the iron bars.'''' Tertullian, alluding to one or 
 both of these passages, speaks of that period in Christ's ex- 
 istence " which broke in the adamantine gates of Death, and 
 
 * Ibid. p. 298. C. 
 
 t Ibjd. p. 566. C. Compare extract from Origen in § XVIII. 3. 
 
 i Idem, Vol. II. p. 605. C. E. 
 
 II Ibid. p. 720. E. 
 
 4 
 
38 UNDERWORLD MISSION. [§ VIII. 
 
 " the brazen bars of the Underworld " ; * a conception which 
 is amplified in the account of Christ's descent, that was ap- 
 pended by a later hand to the Acts of Pilate.t Heathen 
 phraseology | concerning the gates of Tartarus, and perhaps 
 of the Underworld, could readily suggest such an application 
 of the passages, nor would Christian modes of interpretation 
 have rendered it difficult to regard Cyrus as a type of Christ. 
 In the Ascension of Isaiah, the Pseudo Prophet says : 
 " With respect to the descent of the Beloved into hell (the Un- 
 " derworld), behold, it is written in tl)e settiott [of my public 
 
 " prophecies] in tBl)irl) tl)£ fiorij sans, ' Co ! mn Son sljall 
 " ' be enbomeb tnitl) tnisbotn-' " 11 The section intended may 
 either be Is. xlii. 1-7, to the use of which by the Epistle 
 ascribed to Barnabas the reader will immediately be referred, 
 or xi. 2, 11, which last-mentioned verse might be allegorically 
 understood as meaning a restoration from the Underworld, fl 
 or lii. 13 - liii. 12, a passage commonly interpreted of 
 Christ's suffering and death, and therefore regarded as im- 
 plying his descent to the Underworld. 
 
 Origen's interpretation of the tUJentO-Seconb |)soIm, which 
 will be found in the fifteenth section, to avoid repetition, is 
 omitted here, as also his interpretation of (£icn- JEloi- 3, 4) al- 
 
 ' Tertul. de. Resurrect. Carnis, c. 44, p. 412. B. See also the similar 
 interpretation of Origen, In Cant. Cant., Horn. II. 12, 0pp., Vol. in. p. 
 22. C. 
 
 t See Appendix, Note D. 
 
 I The Iliad assigns "iron gates, and brazen sills," or perhaps "brazen 
 door-posts," to Tartarus, Book VIII. 15. The.(Eneid represents the ac- 
 cess to the same as through an "immense gate " with " columns of solid 
 " adamant, so that no strength of men, nor even the inhabitants of heaven, 
 " could destroy it." Book VI. 551 - 553. Tertullian's language, or per- 
 haps the Latin translation of the Old Testament, which he used, may 
 have been accommodated to the phraseology which Virgil had rendered 
 familiar. 
 
 II Ascension of Isaiah, c. iv. 21. 
 
 IT Compare it with Origen's interpretation of Jacob's recall from Egypt, 
 on p. 25. 
 
§ VIII.] FORETOLD. 39 ' 
 
 ready given in a note on p. 25, and the reader may wish to ex- 
 amine a quotation by Barnabas in § XIX. Other passages 
 might be adduced, but I believe that the above are the most 
 striiiing. The reader vi'ill probably think that their appositeness 
 to a supposed event was mistaken for a prediction of it. The 
 tendency to such mistakes has not yet passed away. 
 
 There was, besides the above, a spurious passage of the Old 
 Testament which claims attention here. Justin quotes it 
 from Jeremiah, as will appear in the next section. Irenseus 
 quotes it at one time from Isaiah, at another from Jeremiah, 
 at another from " a prophet," and at another so as not even 
 to imply necessarily that it belonged to the Old Testament. 
 His quotations are as follows : " JFsaial) says, ' The Holy 
 " '■Lord of Israel remembered his dead who had fallen asleep 
 " ' under the earth of burial, and descended to them to preach 
 '" the salvation lohich is from him, and that he might save 
 " ' <Aem.' " * And again: " As 3ercmial) says, ' The Holy 
 " ' Lord of Israel remembered again his dead who had already 
 " ' fallen asleep in the earth of burial, and descended to them 
 " ' that he might preach his salvation to them for the purpose 
 "' of saving them.' " + Elsewhere the citation concludes, 
 " that he might draw them out (uti erueret eos) and save 
 " them,'''' \ and again, " that he might raise (uti erigeret)ybr 
 " the purpose of saving them.'''' \\ And again : " The Lord re- 
 " membered his dead saints who had already fallen asleep in 
 " the earth of burial, and descended to them to draw^ them 
 " out (extrahere eos) and to save them."^ 
 
 The foregoing unquestionably did not belong to the Old 
 Testament, though Justin charges its erasure on the Jews. 
 It may have been an outright forgery ; or perhaps it was an 
 explanatory note on some passage of the Septuagint, which 
 a Christian, over confident of its correctness, had interpolated 
 
 * Cont. Hffires. III. 20. 4 (III. 23). t Ibid. IV. 22. 1. (IV. 39). 
 
 t Ibid. IV. 33. 1. (IV. 53). IT Ibid. V. 31. 1. 
 
 II Ibid. IV. 33. 12 (IV. 65 or 66). 
 
40 TINDEKWOKLD MISSION. [§ I^. 
 
 into the text, or which, without thought of interpolation, had 
 been placed in the margin. In this latter case copyists may- 
 have been unable, as sometimes happened, to distinguish be- 
 tween its claims and those of such passages as had been 
 placed in the margin because accidentally omitted in the text. 
 Justin and Irenseus alone quote it. Probably its spuriousness 
 was detected as soon as attention was directed to it. 
 
 5 IX. CONTROVERSY WITH THE JEWS. 
 
 It can be readily imagined, that the Christians would draw 
 from the preceding storehouse of texts against _any who 
 would listen to Old Testament prophecies. Some evidence 
 is extant of verbal controversies between the Early Christians 
 and the Jews, though whether any of the latter committed 
 their side of the question to writing we do not know. If they 
 did, the last scrap of their works has perished. On the 
 Christian side we have a work by Justin Martyr, being his 
 own account of a dialogue, real or fictitious, between himself 
 and a Jew ; also a tract by Tertullian, — intended, as he says, 
 to supply deficiencies in a late verbal controversy between a 
 Christian and a Jewish proselyte, which, though it lasted the 
 whole day, had been confused and rendered unsatisfactory 
 by noisy interruptions from spectators of both parties, — and 
 a collection of " Proof Texts " or " Testimonies " by Cyprian, 
 arranged without argument under distinct heads. Casual ex- 
 pressions on the controverted points may also be found in 
 other works of the Fathers. 
 
 Snstin 'ells Trypho the Jew, " From the words of Jere- 
 " miah they (the Jews) have in like manner erased the fol- 
 " lowing : ' The Lord God remembered his dead from among 
 " ' Israel, who had fallen asleep under the earth of the sepul- 
 
§ IX.] CONTROVERSY WITH THE JEWS. 41 
 
 " ' chre, and descended to them that he might announce to 
 " ' them his salvation.'' "* 
 
 On the probable origin of the foregoing I have already re- 
 marked in the preceding section. It differs as here cited 
 fronri any quotation of it by Irenaeus, though whether the dif- 
 ference be attributable to Justin or to an error in transcribing 
 his works, may be a question. It was an object with Justin 
 to show that even the Jews needed Christianity for their sal- 
 vation, and as his memoriter citations of genuine passages are 
 sometimes more apposite to his argument than the passages 
 themselves if literally transcribed, the change in the present 
 instance may be owing to the same cause.t He makes no 
 comment on the passage, intending, as he says, to restrict 
 himself to texts which his opponents admitted as genuine. 
 
 Proceedjng with this intention, he expatiates with tedious dif- 
 fuseness on the twenty-second Psalm, of which he says, " I will 
 " show you that this whole Psalm was spoken of the ' Messi- 
 " ah,' " I and, according to his interpretation, it referred to his 
 
 * Dial. u. 72, p. 170. B. C 
 
 t The Greek of the passage is somewhat barbarous, which would, how- 
 ever, be no great ohjection to the supposition that Justin had used it. 
 At present, it reads, 'E/j-vrjcrBrj Sc Kvpioso Qcbs diro 'la-parj\ Tav veKpmv 
 avTOVyToiv KeKoifuiiiivav cif y^v x'''/''"'Of • i"" '""■'^') 'rpof avTovs dvay- 
 yiKitracrBai avrols to (raiTrjpiov avTov, and I doubt whether it will admit 
 a different translation from that above given, and which, it may be re- 
 marked, is adopted in the editions of Maran and Otto. Dr. Pott appar- 
 ently understands it in the same way. See the Novum Testamentum, 
 edit. Koppe, Vol. IX. Part. 2, p. 290. 
 
 Critics suggest that the abbreviation eE02 APIO might be mistaken 
 for eEOS AHO, and that it originally read, '-The holy Lord God of Is- 
 rael," &c. ; and I would suggest, that, by reading 6 eeos tov (instead of 
 (iTro) ItrparjX, — ' The Lord God of Israel remembered his dead,' &c., — the 
 Greek would, at a small change, be improved. Neither change would 
 make it accord with Irenseus, nor would either alteration, probably, be a 
 correct one. 
 
 t Dial. c. 99, p. 194. C. D. 
 4* 
 
42 UNDERWORLD MISSION. [v ''^• 
 
 sufferings. The passage, " not to my ignorance," * (which ia 
 found in the Septuagint instead of " am not silent,'" in the com- 
 mon version,) indicated the ignorance, not of Jesus, " but of 
 "those who, thinking that he was not the Messiah, supposed 
 "that they could kill him, and that he would remain like a 
 " common man in the Underworld." t Justin then finds in the 
 third verse occasion for a digression on the names and human 
 birth of Jesus, after which he says, "From her (Mary) was 
 " he born - - - through whom God overthrows the Serpent 
 " and the angels who resemble him, - - - and effects deliv- 
 " EKANCE FROM DEATH TO SUCH AS repent of evil deeds and 
 " BELIEVE ON HIM. And the next portion of the Psalm, in 
 " which it is said [verses 4, 5], "■ Our fathers hoped on Thee, 
 " ' they hoped and Thou didst liberate them ; they cried 
 " ' to Thee and were not disappointed,' - - - maijifests that 
 " those fathers also confessed him who had hoped on and 
 " were saved by God, - - - he himself indicating that he was to 
 " be saved by the same God, and not boasting that he could 
 " do any thing by his own counsel or strength. For upon 
 " EARTH HE DID THE SAME. - - - He answercd, '■Why do you 
 " ' call me good 7 One is good ; my Father in heaven.'' " \ 
 The argument is based on Justin's affirmation that through 
 Christ God effects deliverance from death — that is, from the 
 Underworld, whither the fathers had gone — to such as be- 
 lieve on him. The Psalm says that God did liberate the 
 fathers. But since Christ is the medium of liberation only 
 for such as believe on him, it follows that the fathers must 
 have " confessed him." The terms for confession, oiioKoydv 
 as used here, and e^oixokoytiv as used by Clement of Alex- 
 andria II touching the confession by the Gentiles in the Under- 
 world, are merely weaker and stronger forms of the same 
 
 * Verse 2, or, in the Septuagint, xxi. 3. 
 
 tDial. c. 99, p. 195. A. 
 
 t Ibid. cc. 100, 101, p. 196. A. B. 
 
 II btrom. VI. 6, p. 764, line 3, quoted in § III. 2. 
 
^ IX.] CONTKOVEKSY WITH THE JEWS. 43 
 
 word. That Justin was thinking of events in the Underworld 
 is evident from his remark, that " upon earth " Jesus showed 
 the same humility. To discern the humility, we must under- 
 stand the Psalm, as did Justin, to be spoken by the Saviour, 
 and he is thus made to attribute to God a liberation of which 
 he was himself the active agent. " Thou," he says, " didst 
 " liberate them." Justin had already put into his mouth other 
 passages which indicated that he looked to God for his own 
 deliverance.* To be " saved " seems here, as in the passage 
 of Clement already alluded to, to mean deliverance from the 
 Underworld. The fathers of course were not, in Justin's 
 opinion, liberated from physical death. 
 
 That Justin, according to a conception which will be pre- 
 sented in §^ XIV. -XVin., may have included in the idea of 
 deliverance from death, that of deliverance from Satan, Lord 
 of the Underworld, is not improbable; for after interpreting 
 the roaring lion (verse 13) to mean Herod, he says, " Or else 
 " by the lion that roared upon him he meant the Devil." t 
 "And the request (verses 20,21) that his soul should be 
 " saved from the sword, the mouth of the lion, and the grasp 
 " of the dog, was a petition that no one might lord it over 
 "his soul, even as we, at departure from life, beseech God 
 " who is able to turn aside every wicked, ruthless angel, that 
 " he shall not seize our soul."f 
 
 The alleged fact, that God through Jesus delivered men 
 
 * " He rose the third day. This was thus expressed by Darid (Ps. 
 " iii. 5, 6) : ' / cried to the Lord with my voice, and he hearkened to me from his 
 " 'holy mountain. I went to sleep and slept. 1 awoke because the Lord es- 
 " ^ paused my cause.' " Dial. c. 97, p. 193. B. In anether passage Justin 
 gives some prominence to the fact that the Saviour looked to God for his 
 own deliverance. " If," says he, " the Son of God affirmed that he could 
 " be saved neither because of his being Son nor on account of his strength 
 " nor wisdom, but that, though sinless, - - - he could not be saved without 
 " God, how do you not think that you and others - - - deceive yoor- 
 " selves f " Ibid. c. 102, p. 192. D. E. 
 
 t Dial. c. 103, p. 198. D. t Ibid. c. 10.5, p. 200. B. 
 
44 UNDERWORLD MISSION. [§ IX. 
 
 from death, Justin does not attempt to prove. Perhaps he 
 regarded it as implied in his Messiahship, and consequently 
 in any evidence which established his Messiahship. Neither 
 does he attempt in this connection to prove that Christianity 
 was a protection after death* from evil spirits, though he 
 argues that Judaism was not.t 
 
 Jrenaeus speaks of the Jews as " not knowing nor wish- 
 
 * Justin, in other passages, more than once assumes that in this life 
 Christ's name gave power over daemons. "We," says he, "call him 
 "Helper and Ransomer, at the power of whose name the daemons trem- 
 " ble, and to-day, if exorcised in the name of Jesus Christ who was cru- 
 " cified under Pontius Pilate, Procurator of Judea, they are rendered 
 "obedient; so that from this it is manifest to all, that his Father gave 
 " him so much power that the daemons are subject to his name and to the 
 " ' Economy ' of his suffering." Dial. c. 30, p. 128. A. 
 
 t According to views which some of the Jews, no doubt, shared with 
 the Christians, a soul's evocation from the Underworld must be effected 
 by the aid of a daemon. Justin, proceeding on this supposition, contin- 
 ues his argument, if it can so be termed, from the point at which it is in- 
 terrupted in the text. " And that souls continue to exist, I showed you 
 "(in c. 5, p. 107. D), And from the soul of Samuel being called up by 
 " the ventriloquist at the request of Saul, it is manifest that all the souls 
 " of those who were thus [that is, without Christianity] Just and Pro- 
 
 " phets, fell under the dominion of such powers [i. e. evil spirits], 
 
 " whence also God teaches us to strain every nerve that we may become 
 " righteous [diKalovs, my own emendation of an unmeaning 8t' ovs] 
 "through his Son, and to petition at the close of life that our souls 
 " may not fall under the control of any such spirit." Dial. c. 105, p. 
 200. B. C. 
 
 An idea analogous to this of Justin, that insufficient righteousness left 
 the soul subject after death to an evil spirit, appears in the Testaments of the 
 Twelve Patriarchs, .and, as I think, from a Jewish hand. ""When a 
 " troubled soul departs, it is tormented by the evil spirit which it served 
 " [here] through its desires and wicked works." X. (Asher) 6, Grabe 
 Spicileg., "Vol. I p. 228. The author of the Clementine Homilies philoso- 
 phizes on this subjection to an evil spirit at death. Horn. IX. 9. The 
 "Valentinians also held that "whoever is sealed with the name of (or 
 " through, Sid) the Father, Son, and Spirit is exempt from seizure {avevi- 
 " Xi/n-ror) by every other power." Doct. Orient, c. 80, p. 987. 
 
^ IX.] CONTROVERSY WITH THE JEWS. 45 
 
 " ing to understand that all the Prophets announced two com- 
 " ings of Christ ; one, indeed, in which" — after some other 
 alleged fulfilments of prophecy — " Ae remevibered again 
 " his dead who had already fallen asleep, and descended 
 " to them, that he might draw them out and might save 
 " them." * 
 
 Stertulliatt at one period in his life denied the liberation of 
 the fathers, t though without questioning the fact that Christ 
 had preached to them. At the date of his tract against the 
 Jews, he would seem to have admitted it. Alluding evidently 
 to the two passages from Hosea quoted at the beginning of 
 the preceding section, and blending them together, he asks, 
 " Why, after his resurrection from the dead, which occurred 
 " on the third day, did the heavens receive him ? according 
 " to the prophecy of Isaiah, uttered as follows : '■Before lightX 
 " ' they shall rise, saying to me. Let us go and return to the 
 " ' Lord God, for he will take us out and will liberate us.'' 
 " After two days, on the third day, which is his glorious res- 
 " urrection, he betook himself from earth into the heavens."|| 
 
 Elsewhere,^ however, he quotes the passage, mingling 
 with it the words " cure," " heal," and "pity " from a pre- 
 ceding verse, but omitting the word " liberate," and changing 
 " he will take us out " to " he has taken us out," and explains 
 it of the women, who came to the sepulchre expecting to be 
 restored from their affliction by finding the Master risen. 
 
 CCs|lrian, among his heads, or positions to be proved 
 against the Jews, states the two following, and subjoins, with 
 other passages, those affixed here to each of them. 
 
 .: — ■ . 
 
 * Cont. Haeres. IV. 33. 1 (IV. 56). 
 
 t See the second part of § XII. 
 
 } The Latin traD.slation, whence Tertullian no doubt quotes, had ren- 
 dered literally, as it seems, an expression which meant to seek early, or 
 hasten to. 
 
 II Adv. Jadaeos, c. 13, p. 227. A. 
 
 IT Adv. Marcion. IV. 43, p. 574. A. 
 
46 UNDERWORLD MISSION. [v ^• 
 
 XXIV. " That (Christ) should not be conquered by 
 "Death nor remain in the Underworld." "In Psalm 
 " 29 [xxx. 3], 'O Lord, thou hast brought back my soul from 
 '"■the Underworld.' Also in Psalm 15 [xvi. 10], 'Thou 
 " ' wilt not leave my soul in the Underworld, nor permit thy 
 '''Holy One to see corruption.'' Also in Psalm 3 [iii. 5], 
 " ' / slept and took sleep, and rose again because the Lord 
 " ' aided me.' " 
 
 XXV. " That he should rise again from the Under- 
 " WORLD on the third DAY." "In Hosea [vi. 2], 'He will 
 " ' vivify MS after two days ; on the third day we shall rise 
 " ' again.'' " * 
 
 §X. CHRIST NEEDED PRECUESOKS BELOW. 
 
 According to Origen, those who had predicted and pre- 
 pared the way for Christ on earth went to the Underworld 
 that tliey might perform the same office for him there ; a 
 solution of their descent thither, which does not, however, ap- 
 pear to have been entertained by others. The following is 
 extracted from his second Homily on the First Book of Kings, 
 by which must be understood the Book of Samuel, then so 
 designated. 
 
 " Several things have been read. [Origen enumerates 
 " some.] Next to these was the celebrated account of the 
 "ventriloquist [i. e. witch of Endor] and Samuel. [1 Sara. 
 " xxviii. 8-19.] - - - What shall we say > These things have 
 " been written. Are they true or are they untrue ? To say 
 " they are untrue leads to infidelity. It will fall on the heads 
 " of those who say it. But to affirm their truth occasions us 
 " inquiry and doubt. We know that some of our brethren 
 
 " Testimon. adv. Judseos, Lib. IL cc. 24, 25. 
 
it, c 
 
 ii i 
 
 § X-] PRECURSORS NEEDED BELOW. 47 
 
 " deny the Scripture, and say, ' I do not trust a ventriloquist, 
 " The ventriloquist professes to have seen Samuel. She lies 
 "Samuel vi'as not brought up. - - Those who treat the-ac 
 "count as false, exclaim, 'Samuel in the Underworld 
 " ' Samuel brought up by a ventriloquist I The best of the 
 "' Prophets I Consecrated to God from his birth ! - - - Sam 
 " ' uel in the Underworld ! — Samuel in the Lower Regions 
 " ' - - - He never received a heifer or an ox [as a bribe] 
 " ' He judged and condemned The People and remained a 
 "'poor man. He never desired to receive anything from 
 " ' such a people. Why should Samuel be seen in the Un- 
 " ' derworld .' Who followed him thither ? — Samuel in the 
 Underworld ! Why not Abraham and Isaac and Jacob 
 
 there also .' Samuel in the Underworld ! Why not 
 " ' Moses too, who is coupled with him in the statement [Jer. 
 '"xv. 1.], Not even if Moses and Samuel should stand be- 
 '■'■'■ fore me [petitioning for Israel], would I hearken to them 7 
 " ' Samuel in the Underworld I Why not Jeremiah also ? ' " * 
 
 To the above Origen replies : " He who does not wish to 
 " deny that Samuel was indeed the person raised, will say 
 " that Isaiah and Jeremiah and all the Prophets were in the 
 " Underworld. - - - We say, - - - It is the narrating voice 
 " [i. e. the Holy Spirit and not the witch] which says, ' The 
 " ' woman saw Samuel.'' " + 
 
 Then, after a page or more of other argument, he continues : 
 " Let an answer be given to my questions. Who is greater, 
 " Samuel or Jesus Christ .' Who is greater, the Prophets or 
 " Jesus Christ ? Who is greater, Abraham or Jesus Christ .' " 
 And after assuming superiority as conceded to the latter, he 
 goes on : " Was not Christ in the Underworld ? Did not 
 "he go there ? Is not that true which is said in the Psalms, 
 " and which by the Apostles in their Acts is interpreted con- 
 " cerning the Saviour's having descended to the Underworld .' 
 
 * Origen's Opera, Vol. 11. pp. 490-492. t Ibid. p. 442. 
 
48 UNDERWORLD MISSION. [§ ^• 
 
 " It is written [therein] that the passage in the fifteenth Psalm 
 " [xvi. 10] relates to him : '■Thou wilt not relinquish my soul 
 " ' to the Underworld, nor permit thy Holy One to see corrup- 
 " ' Hon.' 
 
 " Then if it should be answered ' [Ah, but] what was the 
 " ' purpose of Christ's descent into the Underworld ? Was it 
 " ' that he might conquer? Or was he to be conquered by 
 " ' death [as Abraham and the Prophets were on your suppo- 
 " ' sition ? ' I would reply,] He did indeed descend to those 
 " regions, not as the slave of the powers there (rmv ckeI), but 
 " to wrestle with them as their master (as Sfo-noTrjs iroKma-mv), 
 " as we formerly stated when explaining the twenty-first 
 " Psalm.* - - - The Saviour went down that he might save. 
 " [But] did he go down there foretold by the Prophets or not ? 
 " Here [on earth] certainly he was foretold by the Prophets, 
 " - - - Even Moses proclaims that he was to dwell among 
 " men. - - - But if Moses utters predictions concerning him 
 " here, would you not have him descend thither also that he 
 " might foretell Christ's advent.? - - - Did not the other Proph- 
 " ets [do the same] .? Did not Samuel ? What absurdity 
 " is there in physicians descending to the sick ? - - ■ They 
 " were many physicians ; but my Lord and Saviour is the 
 " Arch-physician, for the inward longing vv4iich cannot be 
 " healed by others, he heals. - - - Do not fear. Do not be 
 " amazed. Jesus went to the Underworld, and the Prophets 
 " before him, and they foretold the coming of Christ. - - - 
 " Why should you fear to say that every place has need of 
 " Christ ? Does not he who needs Christ need the Prophets 
 " of Christ ? For a man cannot have need of Christ, and no 
 " need of those who should prepare the way for his coming. 
 " And John, — than whom, according to the testimony of our 
 " Saviour himself, a greater had not been among those bom 
 " of woman, - - - — do not fear to say that he descended to 
 
 * See, under § XV. 2, Origen'e exposition of this (the 22d) Psalm. 
 
§ X.] PEECURSOKS NEEDED BELOW. 49 
 
 " the Underworld, the herald of the Lord. - - - Since (ei) all 
 " [men] descended into the Underworld prior to Christ's time, 
 " the prophets of Christ were his forerunners. Thus Samuel 
 " descended thither, not indeed simply [i. e. in his character 
 " of a man], but as a saint. For wherever the Holy One 
 " (6 ayios) may be, there will be the saint (6 ayios). - - - I 
 " say it boldly, therefore ; the souls of those who slept needed 
 " the prophetic favor. - - - Before the coming of my Lord 
 " Jesus Christ, it was impossible for any one to pass by the 
 " tree of life ; it was impossible to pass by the appointed 
 " guards of the way to it. Who could travel it ? Who could 
 " cause any one to pass the flaming sword ? * Samuel could 
 " not pass the flaming sword, nor could Abraham. - - - The 
 " Patriarchs, therefore, and Prophets, and all, awaited the com- 
 " ing of my Lord Jesus Christ, that he should open the way. 
 " - - - There is, therefore, no difficulty in the passage, but 
 " all things are wonderfully written, and are comprehended 
 " by all to whom the Deity shall reveal them."t 
 
 Enoch and Elijah were regarded by the early Christians 
 as having been translated alive into Paradise. With the ex- 
 ception of the foregoing passage, and the forgery entitled 
 " The Ascension of Isaiah," I know no document by a Cath- 
 olic Christian which extends, or which mentions Catholic 
 Christians that extended, such an exemption from the Under- 
 world before Christ's time to any that had died. 
 
 Neither have I found in the second or third century any who 
 shared Origen's view that a preparation was requisite in the 
 Underworld, as on earth, for Christ's coming, unless it lurk 
 
 * According to the Testaments of the Twelve Patriarchs, God, in the 
 renovation of the Jewish nation, would raise up a new priest. "And in 
 "his priesthood, all sin will come to an end, - - - and he will open the 
 " gates of Paradise, and will still the sword that threatened Adam, and 
 "will give to the saints to eat of the tree of life." III. (Levi) 18. Grabo 
 Spic, Vol. I. p. 172. This passage I suppose to be from a Jewish hand. 
 
 t Origenis Opera, Vol. II. pp. 494-498. 
 5 
 
50 TTNDEKWORLD MISSION. 
 
 Kxi. 
 
 under the following singular misapplication of a passage by 
 Cyprian. Among his proofs " that Cheist should rise 
 
 " AGAIN FROM THE UNDERWORLD ON THE THIRD DAY," he 
 
 cites Exodus xix. 10, 11. " The Lord said to Moses, De- 
 " seend and testify to The People, and consecrate them to-day 
 « and to-morrow, and let them wash their clothing and he 
 " ready against the day after to-morrow. For on the third 
 " day the Lord will descend upon Mount Sinai.'" * 
 
 § XI. THE PREACHING. 
 1. In THE Apostolic Age. 
 
 Two passages in the First Epistle of Peter have been re- 
 garded as evidence of an opinion having existed already in 
 the Apostolic age, and in the mind of an Apostle, that the 
 Saviour preached in the Underworld to its tenants. The pas- 
 sages are as follows : — 
 
 1 |)cter iii- lS-2Cf. '■'Christ once suffered for sins, — the 
 '■'■just on account of the unjust, that he might lead us to God, 
 " being put to death g,s regarded the [mere] lady, hut ren- 
 " dered alive by the divine power, through (or by the support 
 '■'■of) which he went and preached to the spirits in prison,^ 
 '■'■who were disobedient formerly , when the long-suffering of 
 " God in the days of Noah waited until the ark was prepared.'''' 
 
 Jfbib- it). 5-7. (The Heathen) '■'■who shall render ac- 
 " count to him that is ready to judge the living and the dead. 
 " For to this end the Gospel was preached to the dead also, 
 " that [though"] they may be condemned by men as regards 
 
 * Testimon. adv. JudiEos, II. 25. 
 
 t The Peschito Syriac, the earliest version, probably, of the New Tes- 
 tament, translates, according to Dr. Murdock's rendering of the same, 
 " He preached to those souls which were detained in Hades." 
 
§ XI.] THE PREACHING. 51 ' 
 
 " their life here {Kara avBp&irovs a-apKi), they may live by [the 
 " decision of J God as regards their souls. The end of all 
 
 " things IS AT HAND," &c. 
 
 That Peter believed his Master to have been in the Under- 
 world would seem an unavoidable inference from his argu- 
 ment in Acts.* This being the case, it is not unnatural that 
 the question should have arisen in his own mind, or been 
 suggested by an inquirer, "What did the Master do there ? " 
 To such a query no answer apparently could have been de- 
 vised more consonant than the above with the Master's life 
 and spirit on earth. No weariness, trial, or disappointment 
 had withheld him from his ministry here. Is it singular that 
 the Apostle, who had witnessed this, should suppose that even 
 in the Underworld he had not remitted his efforts to reclaim 
 the erring ? Unless, indeed, in the latter of the two passages, 
 the term " dead," as twice used, have different significations, 
 it would be difficult to interpret Peter's language otherwise 
 than as meaning a ministry to the departed. 
 
 2. In THE Second and Third Centuries. 
 
 In the second and third centuries, every branch and divis- 
 ion of Christians, so far as their records enable us to judge, 
 
 * Ch. ii. 22-31. "Men of Israel, hear these words: Jesus of Nazareth, 
 " a man approved of God among you by miracles and wonders and signs, 
 " which God did by him in your midst as you yourselves know, — him - - - you 
 " put to death. Whom God raised up, having loosed the pangs of death, since 
 " it was not possible that he should be held by them. For David says with ref 
 " erence to him, ■ - - 'On this account my heart rejoiced and my tongue exulted, 
 " ' - - - because thou wilt not leave my soul in the Underworld, nor permit thy 
 " ' Holy One to see corruption.' - ■ - Men and brethren ; let me speak boldly to you 
 " concerning the Patriarch David, that he died and was buried ; and liis sepul- 
 " chre is among us to the present day. But being a Prophet, and knowing that 
 " God had sworn to him with an oath from the fruit of his loins to place [some 
 "one] on his throne, [the words are here omitted which Griesbach rejects,] 
 " he spoke by foreknowledge concerning the Messiah's resurrection, that he was 
 " not left in the Underworld, neither did his flesh see corruption." 
 
52 TJNDERWOELD MISSION. [§ ^^I- 
 
 believed that Christ preached to the departed; and this- belief 
 dates back to our earliest reliable sources of information in 
 the former of these two centuries. 
 
 § XII. THE LIBERATION. 
 
 1. In the Apostolic Age. 
 
 Three passages in Apostolic writings were supposed by 
 the Fathers to teach a liberation from the Underworld ef- 
 fected at Christ's resurrection. One of these (1 ^Jctci" it). 
 5-7) has been already quoted in the preceding section. 
 By recurring to it the reader will see, that, if it includes under 
 the term " live " the idea of exemption from death or the 
 Underworld, that exemption must be connected, not with 
 Christ's resurrection, but with that resurrection and judgment 
 of " living AND DEAD " which " is keady," — with " the end 
 of all things " which " is at hand." The preaching must be 
 regarded as a preparation for a resurrection yet to come, not 
 for one which, when the Apostle wrote, was already past. 
 
 The next is the passage iHatttjeU) jejetJii- 52, 53. -'And 
 ^^ many hodies of the saints who had fallen asleep arose, and 
 " coming out of their sepulchres after his resurrection entered 
 " the holy city, and appeared to many.'" 
 
 According to Origen, it was into the " Heavenly Jerusa- 
 lem" * that these saints entered, — into the " truly holy city, 
 " the Jerusalem over which Jesus had not wept." + 
 
 The natural meaning of the passage, in fact the only one 
 which it will bear in its connection, is, that at the death, not 
 at the resurrection, of Jesus, these sleeping saints arose, or 
 awoke {riyepOrj), and that after his resurrection the fact of 
 
 * Comment in Rom., Lib. V. 10, 0pp., "Vol. IV. p. 568. A. 
 t Comment, in Matt., Lib. XII. 43, 0pp., Vol. III. p. 566. A. 
 
§ XII.] THE LIBERATION. 53 
 
 their having come to life was visibly demonstrated to many 
 who saw them in Jerusalem. The former of these ideas con- 
 tradicted the belief of the Fathers, that these saints did not 
 leave the Underworld until the Lord's resurrection. The 
 latter contradicted their opinion that he took them with him 
 to Paradise. The passage, moreover, states that the bodies 
 of these saints arose. This agreed neither with the view of 
 those Catholics who regarded the reassuraptlon of the body by 
 the saints as yet to take place at a future resurrection, nor with 
 that of the opposite party, who, as well as the Heretics, re- 
 jected such a reassumption entirely. 
 
 Whether, therefore, the passage originated from Matthew, 
 or be, as some have supposed, a later interpolation, it can in 
 neither case have been intended to teach a liberation from 
 the Underworld analogous to that believed by the Fathers. 
 
 The third passage which was regarded as alluding to this 
 liberation is the following, from Paul's (Epietl^ tO tl)e GE|ll)e- 
 sians it). 7-11. "To each of us has heen given favor accord- 
 " ing to the measure of Christ''s bounty. Wherefore [the 
 " Scripture] says (Ps. Ixviii. 18), ' AscENDiiifG on high, he 
 
 " LED captive the CAPTIVES, AND CONFERKED GIFTS ON MEN.' 
 
 " — Now this ' He ascended,' what does it imply, if not 
 " that he also descended into the lower parts of the earth ? 
 '■'■He that descended is the same as he that ascended above all 
 " the heavens that he might fulfil all things. — And he gave 
 " some to be apostles, and others public teachers, and others 
 ^^evangelists, and others pastors and private teachers," &c. 
 The idea of Christian gifts to which Paul was giving utter- 
 ance, recalled to his mind a passage from the Old Testament 
 touching gifts. Part of the passage suggested a thought ex- 
 traneous to his subject, which he expresses parenthetically. 
 He understands it as probably implying that the Messiah 
 should descend into the Underworld. Perhaps it may be 
 one of the passages used by Paul according to Acts xvii. 3, in 
 proof " that the Messiah was to suffer and rise again from the 
 5* 
 
54 T7NDEKW0RLD MISSION. [§ XII. 
 
 dead." * But of a liberation effected at the same time for 
 others, Paul mentions nothing. If there is any faith to be 
 placed in the connection as a guide to interpretation, he was 
 not thinking of such a thing. That part of the quotation which 
 was regarded by the Fathers as referring to the rescued cap- 
 tives, he neither uses nor notices. He seems to have cited 
 it because he could not make the desired quotation without it. 
 Of a liberation, therefore, that accompanied the Saviour's 
 resurrection, no mention is left to us out of the Apostolic age. 
 If the idea already existed, it is not alluded to. 
 
 2. In the Second and Third Centuries. 
 
 In the second and third centuries, the belief of the above- 
 mentioned liberation appears to have been almost universal, 
 ^ermos may have substituted for it a liberation after baptism 
 by the Apostles, or may have held it inconsistently with the 
 latter opinion.! (jttrtuiliail was the only one of whom it 
 
 * " They came to Thessalonica where was a synagogue of the Jews. And 
 " according to Paul's custom, he entered among them and argued with them for 
 " three Sabbatlisfrom the JScriptures, opening and alleging that it was requisite 
 "for the Messiah to suffer and arise from the dead, and that this Jesus whom 
 " I announce to you is the Messiah." Acts xvii. 1-3. The connection gives 
 us no light as to what passages Paul used. But in Acts xiii. 32 - 37, we 
 find him using the argument already quoted from, and with an additional 
 link or two in the chain of connection. " We," says Paul, " announce to 
 ''you the glad tidings thai the promise which was made to the pathees, 
 " God has fulfilled to us theie children by raising up Jestis. - - - And 
 " as to his raising him from the dead, no more to return to corruption, he has 
 "thus spoken: ' I will give TO Ton the mercies surely promiseil to David.' 
 " On which account {the Scripture) elsewhere says,'' Thou toilt not give thy Eoly 
 " ' One to see corruption.' David indeed - - -fell asleep and was placed with 
 " his fathers, and saw corruption. But he whom God raised up did not see 
 " corruption." An interpretation of the passage in Ephesians which does 
 not treat it as referring to Christ will be found in the Christian Examiner 
 (Boston), Vol. V. pp. 65 - 67. Neither interpretation is without difficul- 
 ties. 
 
 t See § XIII. 
 
§ XII. J THE LIBERATION. 55 ' 
 
 can be affirmed that at one time he denied it.* According 
 to his tract, De Anima, the sword, gate-keeper of Paradise, 
 " yields to none save those who have departed in Christ, 
 "not in Adam, - - - not in gentle fevers and in bed, but 
 " AMIDST tortures." t Christian martyrs alone were as yet 
 
 * Under § XXII. 4 will be given two passages concerning the state of 
 departed souls since Christ, one from Justin and the other from Irensens, 
 to the purport that " souls abide somewhere " or " go to an invisible 
 place " until the resurrection. These have been erroneously understood 
 as implying a belief by their writers, that no change had been effected in 
 the state of such as departed before Christ. See Pearson on the Creed, 
 note t on p 363, and King, in his History of the Apostles' Creed, pp. 207, 
 208. 
 
 The opposition of Protestants to the Catholic doctrine of Pui-gatory 
 and indulgences led them to lay stress on the position, that no change of 
 state was possible after death. The advocates of Church authority were 
 of course indisposed to admit either that such a change had taken place 
 in the condition of the Patriarchs, or that the early Church believed it to 
 have taken place. Pearson (in his work on the Creed, pp. 370, 371) ven- 
 tures the assertion, that " the most ancient of all the Fathers whose writ- 
 " ings are extant, were so far from believing that the end of Christ's de- 
 " scent into hell [i. e. the Underworld] was to translate the saints of old 
 " into heaven, that they thought them not to be in heaven yet, kor ever 
 
 " TO BE REMOVED FROM THAT PLACE IN WHICH THET WERE BEFORE 
 
 " Christ's death, until the resurrection," and, in proof of this, refers to 
 but three Fathers prior to the fourth century, viz. Justin, Ireneeus, and 
 Tertnllian. It escaped his attention, that on his own pages he had 
 placed the statement of Iren^ns, that " the Lord remembered his dead 
 " saints - - - and descended to draw them out (extrahere eos) and to save 
 "them." See his note * on p. 366. — Marcion would indeed have lost 
 his labor in proving that Abraham and the saints were left in the Under- 
 world if his cptemporaries did not believe that tfaey had been taken out. 
 If the reader wishes to investigate this point, let him examine the whole 
 of § II. ; and under § III. the extracts from Ignatius, the opponents of 
 Tertullian, Clement, and Origen ; under § VI. from Barnabas ; under 
 § VII. from Arnobius 5 under ^ VIII. from Irenseus ; under § IX. from 
 Justin ; under § XIII. from Herraas ; and under § III. and in the Ap- 
 pendix, Note E, from Cyprian ; besides other passages which he will find 
 scattered through this work. 
 t_De Anima, u. 55, p. 353. D. 
 
56 UNDERWORLD MISSION. ['5 XII. 
 
 in Paradise. To this peculiarity he was led, however, by push- 
 ing to their consequences arguments which the Liberalist 
 Catholics did not use and which the Orthodox did not venture 
 to carry out ; * and which, moreover, he himself at other 
 times either cannot have used or cannot have pushed to the 
 same extent, since, besides the quotation in § IX., he tells us 
 in another work, " You see in what manner also the Divine 
 " Wisdom put to death its own first-born and only-begotten 
 " Son, who, to be sure, was to gain the victory, and also to 
 "bring back others to life." t Even the " !^sccnsion of 
 Jsaial) " — which represents that prophet as having seen in 
 the seventh heaven during his lifetime " all the saints from 
 "Adam, holy Abel and every other saint " J — states that 
 " on the third day (Christ) shall rise again, - - - and many 
 " also of the saints shall ascend with him." || 
 
 The belief of the Liberation was so firmly rooted and gen- 
 eral at the date of our earliest records in the second century, 
 as to evince that it had grown up in that historical chasm 
 which separates.the Apostolic and Ecclesiastic ages, if indeed it 
 may not have originated in the age of the Apostles themselves. 
 
 How did this belief arise ? Probabilities alone can be sug- 
 gested in answer. They are the following. Christianity 
 was preached as a life-giving religion at a time when one 
 prominent meaning of life was exemption from the Under- 
 world.^ The belief of such an exemption was not only gen- 
 erally maintained in the second and third centuries as the 
 prerogative of Christians, but the Liberation itself was in a 
 variety of ways directly connected with the acceptance of 
 Christianity.** When a belief had already arisen, therefore, 
 
 * See § XXII. 4, 5, and compare § XXI. 6. 
 t Contra Gnosticos Scorpiace, c. 7, p. 623. D. 
 i Ch. IX. 7, 8. II Ch. IX. 17. 
 
 1" See Appendix, Note B. 
 
 *• See the views of Marcion in § II. ; the arguments of Clement of 
 Alexandria and the citation from Peter by Cyprian in the second division 
 
§ XIII.] THE BAPTISM. 57 
 
 in a mission of the Saviour below, the idea that those who 
 accepted his teachings there must also be entitled to this ex- 
 emption, was a not unnatural consequent. Loose methods of 
 interpretation rendered it easy to infer, from passages of the 
 Old and New Testaments already adduced, that such a Lib- 
 eration had actually accompanied the Saviour's resurrection, 
 and there was the greater inducement to this use of the Old 
 Testament, as the Christians thereby found their storehouse 
 of arguments against the Jews much better filled. Jewish 
 Scripture contained nothing applicable to a " Preaching" in 
 the Underworld, but much which could be misinterpreted of 
 a Liberation from it. Either would have implied, according 
 to their method of reasoning, that the Messiah was to die. 
 
 § Xm. THE BAPTISM. 
 
 The Christian Fathers treated baptism as a prerequisite 
 for the Kingdom of Heaven,* and marvellously magnified its 
 virtues. Some of their hearers, however, seem to have 
 thought that a common argument, which was universally re- 
 garded as sound when directed against Jewish rites, could 
 not become unsound by being applied to Christian ones. 
 " Here," says Tertullian, " those wretches raise questions. 
 " They say, ' Baptism therefore is unnecessary, since faith is 
 " ' sufficient ; for Abraham pleased God without any water- 
 " ' sacrament, by faith alone.' " t There was certainly a dif- 
 
 of § III; the statements of Hermas in ^ XIII.; and compare Note B in 
 the Appendix. Clement plainly implies, what Marcion, Cyprian, and 
 Hermas affirm, that liberation from the Underworld depended on the 
 becoming Christ's disciples, to which, however, the last-mentioned writer 
 deemed baptism an essential. 
 
 * " It is permitted to no one to obtain salvation without baptism." 
 Tertullian de Baptismo, c. 12, p. 261. A. 
 
 t De Baptismo, c. 13, p. 262. A. 
 
58 ITNDEEWOKLD MISSION. [§ XIII. 
 
 ficulty in maintaining baptism as a prerequisite for salvation, 
 and at the same time admitting, not only that the Patriarchs 
 had been acceptable to God without it, but that they had gone 
 to heaven without it. The devout Hermas, author of the 
 Shepherd, sought a solution of this among the difficulties 
 which he considered. His efforts are interesting, as honest, 
 though not always successful, attempts to meet questions 
 wrhich had troubled his own mind, and his manner forms an 
 agreeable contrast to some of the harsher controversial spirit 
 of the age. 
 
 Retinas undertook to have the Old Testament saints bap- 
 tized below. But in the Gospel of John it is stated (iv. 3), 
 " Jesus baptized not, but his disciples " ; a fact not overlooked 
 in the second century, since Tertullian's opponents said, " The 
 " Lord came, and he did not baptize " ; "^ and Hermas seems to 
 have felt it, for he commits the baptism to the Apostles and 
 their companions. The passage to be quoted is from an al- 
 legorical description of the erection of a tower which repre- 
 sents the Christian Church. 
 
 Similitude IX. c. 3, " Then those six (c. 12, messen- 
 " gers of the Saviour) commanded that stones should be 
 " brought from a certain deep place [the Underworld] and 
 " prepared for the erection of the tower (c. 13, This tower 
 " is the Church), and ten white stones squared and uncut were 
 " raised up." c. 4, " After those ten stones, twenty-five 
 " others were raised from the deep place. - - - After these, 
 " thirty-five others were raised ; - - - after these, forty stones 
 " ascended." c. 15, " The ten stones which were placed in 
 " the foundation are the first age,t and the following twenty- 
 " five the second age of Just Men. But those thirty are the 
 
 * Tortul. de Baptismo, c. 11, p. 260. C. 
 
 t The first, or uncircumcised age, from Adam to Abraham ; the sec- 
 ond, or circumcised, from Abraham to Moses, a division based on the 
 introduction of circumcision and the Mosaic Law. Compare Justin's 
 Dialogue, cc. 23, 27, 43, 92. 
 
§ XIII.J THE BAPTISM. 59 
 
 " Prophets and Ministers of the Lord [under the old dispen- 
 " sation]. But the forty are the Apostles and Teachers of 
 "the preaching of the Son of God." c. 16, " Why, I said, 
 " did these stones ascend from the deep place, and why were 
 " they placed in the tower, seeing that they already had just 
 " spirits .' It is necessary, [the angel] answered, that they 
 " should ascend through water, in order to be at rest. For 
 " they could not otherwise enter the kingdom of God, than 
 " by laying aside the mortality* of their former life. They, 
 " therefore, though departed, were impressed with the seal of 
 " the Son of God, and entered into the kingdom of God. 
 " For before a man receives the name of the Son of God, he 
 " is destined to Death ; but when he receives that seal [bap- 
 " tism], he is liberated from Death and delivered over to Life. 
 " To them, therefore, that seal was preached, and they used 
 " it that they might enter the kingdom of God. - - - These 
 " Apostles and Teachers who preached [while on earth] the 
 " name of the Son of God, after they died in his faith and 
 " the power which he granted them, preached to those who 
 " had previously passed away, and themselves gave them the 
 " seal of their preaching. - - - Through these, therefore, 
 " they (the previously dead) were made alive and acquaint- 
 " ed with the name of the Son of God ; and on this account 
 " ascended with them, and were fitted into the structure of 
 "the tower, and were built in without cutting ;t for they died 
 " in justice and in great chastity, only they had not this 
 " seal." 
 
 To an attentive mind it will already have occurred that 
 the foregoing is inconsistent with the idea that the Liberation 
 took place at Christ's resurrection. Hermas may, like 
 Clement of Alexandria, have failed to notice the inconsistency, 
 or may have intended that the Saviour's preaching below — 
 
 * See Appendix, Note B. 
 
 t Bad stones had their defects cut away. 
 
60 UNDEKWOKLD MISSION. [§ XIII. 
 
 which, however, he does not mention — was followed by a 
 mission of the Apostles, until which time the Liberation of 
 these departed saints was deferred. The former supposition 
 is perhaps the more probable. A pious disposition not un- 
 frequently becomes inconsistent in endeavoring to maintain 
 usages to which it is attached. When disconnected from 
 boldness, — as was the case in Hermas, — such a disposi- 
 tion is not likely to deny, point-blank, favorite dogmas of its 
 co-religionists. And in the present instance a postponement 
 of the Liberation would have been coincident with a denial of 
 much of the theology that had gathered around it. 
 
 Jrcnaeus may allude to, though he does not plainly men- 
 tion, a baptism by the Saviour below. He says that through 
 Christ " all who had been disciples since the beginning [of 
 " the human race], being purified and washed, come into the 
 " life of God " ; * that to the departed Just Men, Prophets, and 
 Patriarchs the Lord " remitted their sins in like manner as 
 to us," t — phraseology which to a Christian of his day would 
 have suggested a baptism of the departed, though the difficul- 
 ties in the way of such a doctrine may have prevented Ire- 
 neeus from plainly affirming it. 
 
 (JTlenicnt of ^^lejeanbria, notwithstanding his quotation 
 from the above passage of Hermas, does not in his ovi^n 
 words mention a baptism of the departed ; nor, unless some 
 passage has escaped my attention, is it alluded to by the 
 OtljCl" iFatljCVS of the second or third century. The New 
 Testament afforded no warrant for a baptism by the Saviour, 
 and the Apostles could not baptize in the Underworld those 
 whom their Master had already taken out of it. 
 
 * IreniEus, IV. 22. 1 (IV. 39). 
 t Idem, IV. 27. 2 (IV. 45). 
 
§ XIT.] SATAN LORD OF THE UNDERWORLD. 61 
 
 § XIV. SATAU, OR DEATH, LORD OF THE TOTDER- 
 "WORLD. 
 
 The names * by which the Jews designated the Prince of 
 evil spirits may not always have been synonymes for each 
 other, but Samael and Satan seem to have been identical. 
 In the Jewish theology as contained in the Talmud, Samael 
 or Satan appears in a twofold capacity, as the Angel of Death + 
 and as the ruler of the Gentile world, or of all creatures except 
 the Jews.l In the theology of the Fathers he holds two po- 
 
 * Lightfoot, in his Horse Hebraicse, on Luke xi. 15, says, that he finds 
 three evil spirits who are called by the Jews " Prince of the Dsemons.!' 
 1. "The Angel of Death." 2."Asmodeus." 3. "Beelzebub." In the 
 Book of Enoch, Azazyel is the leader of the fallen angels. Belial or Be- 
 liar appears in the Bible, in the Ascension of Isaiah (where either name 
 is perhaps used interchangeably for Samael), and in other Christian writ- 
 ers, who no doubt borrowed it fi-om the Jews. 
 
 t Wetstein, in his note on Hebrews ii. 14, quotes the following r " Tar- 
 " gum Jonathan, Gen. iii. 6, ' And the woman saw Samael, the Angel of 
 "'Death.' Bavo Bathra, {. 16. 1, Rabbi Lakisch said, ' He is Satan ; ha 
 " ' is the Angel of Death.' ©evarim R. ult., Samael was the cause (1) 
 " of death to the whole world." 
 
 In the Koran the Angel of Death is Azrael or Azrail, apparently dis- 
 tinct from Satan. 
 
 J Wetstein quotes, in his note on John xii. 31 , the following : " Bemid- 
 " mar R. xvi. f. 220 - 223. ' When the Law was given, God summoned 
 ",' the Angel of Death, and said to him, The whole world is in your power 
 " ' except this nation which I have chosen for myself. - - - The Angel ef 
 " ' Death said in the presence of God, I am created to no purpose in the 
 " ' world. - - - God answered, I created thee to watch over the nations of 
 " ' the world. - - - When the children of Israel stood at Mount Sion [Si- 
 "'nai ?] and said, Exod. xxiv. 7, [All that the Lord hath said will we do 
 "'and be obedient,] God called the Angel of Death and said to him, Al- 
 
 "' though I have appointed you World-Ruler over creatures "' 
 
 Wetstein omits the rest of the quotation, the foregoing part of which 
 would lead us to expect in conclusion a special exception as above ia 
 favor of the Jews. 
 
 6 
 
62 UNDERWORLD MISSION. [§ XIV. 
 
 sitions, analogous to the foregoing, but so developed as to 
 create some discordance between them. He is the God of 
 this World (i. e. of the unbelieving world) ; * the Prince 
 of the Powers of the Air (i. e. of the Dsemon-deities who ruled 
 the Gentiles), dwelling in the firmament.t He is also the 
 Lord of the Underworld, and in this capacity is called 
 " Death." | This is the character in which we are here to 
 consider him. Any examination into his character as Prince 
 of Evil would lead us too far from our subject. 
 
 * Origeu says : " He is called the Prince of the "World, not because he 
 " created it, batbecause there are many sinners in this world. Inasmuch, 
 " therefore, as he is the Prince of Sin, he is also called the Prince of the 
 " World ; Prince, that is, of those who have not yet left the world and 
 " turned to the Pathe^.'' In Numeros Horn. XII. 4, 0pp., Vol. II. p. 
 315.1). TertuUian tells Marcion : " Therefore, if (Paul) says that the Gen- 
 " tiles were without God, and their God is the Devil, not the Creator, it is 
 "apparent that that 'Lord of this Age' (2 Cor. iv. 4) is 'to be understood 
 " whom the Gentiles received as God ; not the Creator, of whom they are 
 " ignorant." Adv. Marcion, V. 11, p. 59S. C. D. 
 
 t " It will be easy," says TertuUian, " to interpret the Lord of this Age 
 " as the Devil, who said, according to the Prophet (Is. xiv. 14), '■Iwillbe 
 " ' like the Most High ; I mill place my throne among the clouds!'" Adv. 
 Blarcion, V. U , p. 598. B. And again : " Who is he ? [The Prince of the 
 "Powers of the Air, Eph. ii. 2,] without doubt, he who raises up children 
 " of unbelief in opposition to the Creator, having possessed himself of this 
 " air, as the Prophet [I follow the te.xt of the Tauchnitz edit.] relates that 
 " he said, '/ will place my throne among the clouds, I will be like the Most High.' 
 " This is the Devil, whom elsewhere too'— if indeed persons wish so to 
 " understand the Apostle — we recognize as the God of this age." Adv. 
 Marcion, V. 17, p. 608. C. 
 
 The Ascension of Isaiah states : " We then ascended into the iir- 
 " mament, I and he (the angel), where I beheld Samael and his powers. 
 " Great slaughter was perpetrated by him, and diabolical deeds." Ch. 
 VII. 9. And again: "He (Christ) descended into the firmament where 
 
 " the Prince of this World dwells ; he descended to the angels of 
 
 " the air ; - - - they were plundering and assaulting one another." Ch. X. 
 29,30,31. 
 
 t Origen tells us : " Death in the Scriptures - - - signifies many things^ 
 " For the separation of the body from the soul is named death ; but this can 
 
§ XIV.] SATAN LOED OF THE UNDERWORLD. 63 
 
 A passage in the tOritcr to tl)£ ^ebtexos has been regard- 
 ed as the earliest allusion from a Christian pen to Satan as 
 Ruler of the dead. He is there spoken of as having " the 
 dominion of death.'''' The Greek term for dominion, Kpdros, 
 has sometimes the force of " regal authority," but the con- 
 nection of the passage does not foreclose difference of opin- 
 ion as to its interpretation. 
 
 Some of the Fathers leave us in no doubt that at least one — 
 and a very prominent — sense in which they understood 
 Satan to have the dominion of death was this : they supposed 
 him to have detained in his gloomy regions below, and to 
 have ruled over, the departed members of the human family, 
 until Christ descended for their liberation. By them man- 
 kind, except Christians, were generally — though not without 
 doubt on the part of some — regarded as still becoming his 
 prey at death. 
 
 But how had Satan attained this authority ! There are 
 different answers to this question by some of the Fathers, while 
 others give us no answer, and do not even intimate that the 
 question had occurred to them. 
 
 MtenaeUS says : Th« Law " burdened sinful man by show- 
 " ing him to be the debtor of [or due to] Death," * and 
 
 " neither be regarded as an evil nor a good. - - - And, again, that separa- 
 " tion of the soul from God which sin occasions is called death. This is 
 " obviously an evil, and is also called the wages of sin. - - - And, again, 
 " THE Devil himself, the author of this death, is called Death, and 
 "he it is who is called the last enemy that Christ shall destroy. But the 
 " region of the Undekwoeld, where [before Christ] souls week 
 " DETAINED BT Death [the Devil], it also is called death." In Kom. 
 Lib. VI. 6, 0pp., Vol. IV. p. 576. B. C 
 
 * For the convenience of the reader I subjoin the connection of the pas- 
 sage. " Therefore they (the Gnostics) who say that he ( Christ) was man- 
 "ifested in appearance, but not born in the flesh, nor truly made man, 
 " are as yet under the former condemnation, and advocate the cause of 
 " Sin ; since, according to them, that Death has not been conquered, which 
 " ' reigned from Adam to Moses, even over such as had not sinned after the si- 
 " ' militude of Adam's transgression.' But when the Law came, which was 
 
64 UNDERWORLD MISSION. [§ XIV. 
 
 thinks, as will appear in a citation under § XVI., that, in order 
 to man's release, his enemy needed to be justly conquered; 
 expressions which would seem to imply a belief that this en- 
 emy had a right to hold man. Yet the foregoing quotation is 
 introduced by saying, that " when the Law came, which was 
 " given through Moses, and testified of Sin that he is a sin- 
 " ner, it took away his regal dignity, disclosing him to be a 
 " ROBBER and HOBiiciDE, instead of a king." And a citation 
 from the same writer, which will be found in § XVIII. 2, 
 treats the Apostate Angel as having " seized rapaciously 
 " what was not his." 
 
 Irenseus may have made a not very well defined distinc- 
 tion in his own mind between Satan as the personification of 
 Sin, and the same being as the personification of Death, sup- 
 posing him, in his former capacity, to be unjustifiable for mis- 
 leading man, but in his latter to be fairly entitled to him after 
 he was misled. It is more probable, however, that his ideas 
 were simply confused and inconsistent. 
 
 The author of the Qllementine <5ontilicS says that " to 
 " the soul [which calumniates God] no rest (or place of rest) 
 " will be given in the Underworld, by him who is appointed 
 " as ruler there." * This writer was too singular to repre- 
 sent any one's views but his own ; nor is it likely that the 
 fair inferences from his position would have been accepted 
 by himself. 
 
 According to ©rigctt, it was simply the lot of human na- 
 ture that it descended to the Underworld, and thereby be- 
 came a prey to Satan. " If that Death," he tells us, " which 
 " detained souls in the Underworld, be said, as it is in some 
 
 " given through Moses, and testified of Sin that he is a sinner, it took 
 " away his regal dignity {regnum, a translation probably of ^aa-iKelav), 
 " disclosing him to be a robber and homicide, instead of a king. Bat it 
 " burdened sinful man, by showing him to be the debtor of (or due to) 
 " Death, reum Mortis [a translation probably of ocjiciktrrjv davarov] OS- 
 "tendens eum." Irenasus. cont. Hteres. III. 18. 7 (III. 20). 
 " Hom. XI. 10, Cotel., Vol. I. p. 701. 
 
§ XIV.] SATAN LORD OF THE ONDERWOKLD. 65 
 
 " copies, to ' have reigned even over tJiose who did not sin 
 " ' after the manner of Adam''s transgression,^ we under- 
 " stand that some of the saints had fallen under that Death, if 
 " not by the law of sinning, yet certainly by that of dying ; and 
 " that therefore Christ descended into the Underworld, not 
 " only that he himself should not be held by Death,* but that 
 " he might draw out those who were kept there, as we have 
 " said, not so much by the crime of transgression as by the 
 " condition affixed to dying ; - - - he destroyed the kingdoms 
 " of death, out of which it is written that he liberated the cap- 
 " tives. But as to the enemy and tyrant whose kingdoms he 
 " ruined, hear in what manner the Apostle says that he shall 
 "be destroyed. (1 Cor. xv. 26.) '■The last enemy, ^ he says, 
 " ' that shall he destroyed is Death.'' " t 
 
 The Snisputc of !a.rcl)daUS will] MantB takes a! different 
 view from either of the above. Its author had perhaps felt 
 the force of the Manicheean objection, that the worshippers of 
 the Jewish Deity went to the regions of darkness. Two pas- 
 sages are discussed in the following extract, the statement of 
 Paul (Rom. v. 14), '■'■Death reigned from Adam to Moses, 
 " even over such as did not sin in the same manner as Adam^'' 
 and the term (2 Cor. iii. 7), '■'Ministration of Death," which 
 he applies to the communication of the Law. Archelaus, 
 who appears as the Catholic disputant, explains Paul's words 
 as follows : " Since the memory of the wicked did not faith- 
 " fully retain the natural law written on their hearts, - - - and 
 " by transgression of its commandments Death obtained a 
 " kingdom among men, - - - Death exulted and reigned with 
 " full power until Moses, even over those who had not sinned 
 " in the manner mentioned ; over sinners as properly his and 
 " subject to him, - - - but over the righteous, because, instead 
 " of obeying, they resisted him. - • - When Moses came and 
 " gave the Law - - - he delivered to death only those who 
 
 * See the third division of § XVIII. 
 
 t Comment, in Eom., Lib. V. I., 0pp., Vol. IV. p. 551. B. C, 
 6* 
 
66 UNDERWORLD MISSION. [§ XIV. 
 
 " should transgress it. Death was prohibited from reigning 
 " over all. For by the direction of the Law to him, — 'You 
 "'shall not touch these who keep my precepts,' * — he 
 " reigned over sinners alone. - - - But even after this. Death 
 " wished to rescind the contract prescribed [a euphemism ap- 
 " parently for ' the conditions imposed '] by Moses, and to 
 " reign anew over the just ; and he rushed upon the Prophets, 
 " killing and stoning those who were sent by God, even to 
 " [the time of] Zacharias. But my Lord Jesus, who watched 
 " over the justice [just administration ?] of the Law of Moses, 
 " being indignant at Death for his transgression of the agree- 
 " ment, - - - saw fit to come in a human body, that he might 
 "' VINDICATE,' t not himself, but Moses and those who in 
 " succession after him had been oppressed by the violence of 
 " Death. - - - The Law is called ' The Ministration ofBeath'' 
 " because it delivered sinful transgressors to Death. But it 
 " protected its observers from Death, and placed them in glo- 
 " ry through the support and aid of our Lord Jesus Christ." | 
 illarcion believed the existence of Satan, whom, says Ter- 
 tullian, " both we and Marcion recognize as an [evil] angel." 1| 
 He was brought into being by the Creator, for, according to 
 Tertullian, Marcion regarded the Creator as " the author of 
 the Devil." ^ Whether he identified him with the personi- 
 fication of Death, does not appear. 
 
 * This is perhaps an erroneous quotation of Ps. cv. 15, " Touch ml 
 " mine anointed, and do my prophets no harm ' ; or the writer may have con- 
 founded with thftPentateuch some of the traditional comments upon it, such 
 as are quoted from Wetstein in a note near the beginning of this section, 
 
 t Compare the note on this word as quoted from Arnobius in the third 
 division 6f § XXII. 
 
 } Archelai et Manetis Disputat., eh. 30^ Eouth, Eeliq. Sac, VoI.V. 
 pp. 112-115. 
 
 II Tertul. adv. Marcion, V. 12, p. 600. B. Mr. Norton seems to have 
 overlooked this passage. See his Genuineness of the Gospels, Vol. in. 
 p. 61 (2d edit. p. 64). Compare with it an extract from Tertullian in a 
 note under 4 XXI. 2. 
 
 Tlbid.JI. 10,p. 461.B. 
 
§ XT.] FOKEBODINGS OF CONFLICT. 67 
 
 The balentitticins believed in a Devil, " whom," says Ire- 
 na3us, " they also call Cosmocrator," * that is, World-ruler. 
 He dwelt in this world,t possibly in the firmament which 
 formed its upper limit. They personified Death,f and no 
 doubt identified him with the Cosmocrator, the ruler of this 
 Underworld, as they regarded it, — this region of darkness, 
 where, as will appear in the sixth division of § XXII., they 
 regarded the earthly-minded after death as remaining until 
 destroyed by the conflagration. 
 
 § XV. POEEBODINGS OF CONFLICT. 
 1. The Agony in the Gakden. 
 
 Would the Lord of the Underworld surrender his prison- 
 ers without a battle ? This was hardly to be expected. In 
 the Scripture interpretations of ©rigctl we find the Saviour 
 represented towards the close of his life as looking with anxiety 
 to the conflict that should follow. On the words of Matthew 
 (xxvi. 37), " Taking Peter and the two sons of Zeledee, he 
 " hegan to he sorrowful and heavy" Origen remarks, " For 
 " perhaps he saw, standing by, the ' kings of the earth and 
 " ' princes [that is, as elsewhere explained, || the dsemon- 
 "' powers], congregated together against the Lord, and 
 " ' against his Christ.'' - - - Therefore he began to be sad as 
 " concerned his human nature, which was subject to such 
 " sufferings, but not as to his divine nature, which was far re- 
 
 * Cont. Haeres. I. 5, 4 (I. 1). The term is borrowed from Paul's ex- 
 pression, " World-rulers of this darhtess," Eph. vi. 12. 
 
 tibid. 
 
 } Doctrina Orient, c. 61, p. 984. 
 
 II Comment in Joan. Tom. XXXII. 15, 0pp., Vol. XV. p. 443. A. In 
 Genes. Horn. IX. 3, 0pp., Vol. n. p. 86. A. 
 
68 UNDERWORLD MISSION. [§ ^^• 
 
 " moved from suffering of this kind. - - - Seeing therefore that 
 " contest impending which he was not to maintain against 
 " flesh and blood, but against so many kings of the earth, 
 " who were standing by, and princes congregated against 
 "himself, as never previously [had collected], he began to 
 " fear or to be sad, suffering no further sadness or fear, how- 
 " ever, than the beginning of it. But he did begin to fear 
 " and be sad, at which time he said (Matt. xxvi. 38), 'My 
 " ' soul is sad even to death.'' " * 
 
 2. The Twenty-Second Psalm. 
 
 The contents of this Psalm would render it probable, that 
 it may have been used among the Jews as an expression both 
 of suffering and of confidence in God. Those who appre- 
 ciate the power of a familiar devotional strain to support the 
 soul under suffering, will hardly need further explanation of 
 the fact that its first line was uttered by the Saviour on the 
 cross. The Fathers put into the Saviour's mouth the whole 
 Psalm, and did not always select as the subject of their com- 
 ments those portions which would sound most gratefully to 
 the ear of modern devotion. The '■'■Roaring Lion" by allu- 
 sion to 1 Peter v. 8, was commonly interpreted to mean Satan 
 or Death. (JDrigett understands the '■'Gaping Bulls " which 
 , surrounded the speaker to mean Dsemons, and adds, " It is 
 " probable that (Jesus) saw around him the [infernal] powers, 
 " which wished to seize upon his soul and force it down to 
 " the regions of gloom." On the eleventh verse, " Be not 
 "far from me, for trouble is near, for there is no one to 
 " help," he remarks : " Perhaps the words ' trouble is ■near'' 
 " were uttered while yet on the cross with reference to his 
 " exigence in the Underworld from its rulers. He speaks 
 " this as if destitute of assistance from the angels ; for not 
 " one of them dared to descend thither with him." t 
 
 * Origen Ser. Com. in Matt., No. 90, Opp , Vol. III. p. 902. 
 t Comment, in Ps. 21 (22), Opp., Vol. 11. p. 621. 
 
§ XVI.] THE VICTORY. 69 
 
 SCcrtnllian tells the Jews, " If you still desire teachings [of 
 " the Old Testament] concerning the Lord's cross, the twenty- 
 " first [twenty-second] Psalm can give you enough of it, 
 " containing, as it does, the whole history of Christ's suffering, 
 " who was thenceforward to sing his own glory. - - - When 
 " he implored the aid of his Father, ^Save me,'' he says, 'from 
 " ' the mouth of the Lion,'' — that is, of Death." * 
 
 Justin's interpretation of the same passage will be found 
 in^IX. 
 
 § XVI. THE VICTORY.— THE UNDERWORLD RIVEN. 
 
 Our Saviour, in answer to the Jews who charged him with 
 casting out deemons by the aid of Beelzebub, called atten- 
 tion to their inconsistency by the remark that Beelzebub 
 could not be expected to lay waste his own possessions, and 
 that a stronger alone than Beelzebub could do it. 
 
 Though the reply of Jesus was less frequently misinter- 
 preted than its appositeness to our subject might have induced 
 us to anticipate, yet it was misinterpreted, and it will, with its 
 exposition by Origen, form no inappropriate introduction to the 
 present section. " How,'" says the Saviour, " can any one 
 " enter the strong one's house and plunder his goods, except 
 " hefrst Mnd the strong one, and then he will plunder his 
 " house.'" t Or, according to the wording of Luke's Gospel, 
 " Wlien a strong one in armor guards his threshold, his 
 "■property is undisturbed. But when a stronger than he, 
 " coming upon him, shall conquer him, he takes away his 
 " armor in which he trusted, and divides his spoils." \ 
 
 QDrigen, alluding to and quoting the above, says : " Christ 
 " voluntarily ' emptied himself and took the form of a servant,^ 
 
 * Adv. Judaeos, t. 10, p. 222. A. t Matt. xii. 29. 
 
 J: Luke xi. 21, 22. 
 
70 UNDERWOELD MISSION. [§ XVI. 
 
 " and suffered the rule of the tyrant, ' leing made oiedient 
 " unto Death,'' * by which death he destroyed ' him who had 
 " ' the dominion of death, that is the Devil,' t that he might 
 " liberate those who were held by Death. For having bound 
 " the strong one, he went into his house, into the house of 
 " Death, into the Underworld, and thence plundered his goods, 
 " that is, carried off the souls which he held, - - - and thence 
 " ' ascending vn high, led captive the captives.' " J 
 
 It is one instance of the inconsistencies of the Fathers, that 
 in the foregoing Christ is represented as first binding his ene- 
 my, and then entering his house, whereas other passages 
 commonly mention a fearful struggle as occurring in the Un- 
 derworld. 
 
 The earliest Christian passage in which the germ of 
 the above opinion might be sought, is from the COritCt tO 
 tl)e Hebrews, who says that Christ partook of flesh and 
 blood, " that through death he might destroy him who has the 
 "dominion of death, that is, the DeviV \\ But the further 
 object there stated is not the delivery of the dead from his 
 power, but of the living from the fear of death, — that he 
 ^^ might deliver as many as through fear of death were, dur- 
 " ing their whole lives, subject to slavery.'' ^ The passage, 
 moreover, does not explain the connection between Christ's 
 death and the Devil's destruction. 
 
 3ustin illartgr speaks of Christ as having, " for the salva- 
 " tion of such as believed on him, endured humiliation and 
 " suffering, that by dying and rising again he might conquer 
 " Death," ** but does not explain the nature of the victory. 
 The reader may examine a further extract from him in the 
 next section, to see whether it throws light on the subject. 
 
 * PhUip. ii. 7, 8. t Heb. ii. 14. 
 
 } Ps. Ixviii. 18. Origen, Comment, in Eom. Lib. VI. 10, 0pp., Vol. 
 IV. pp. 567. D., 568. A. 
 
 II Ch. ii. 14. IT Ibid. 15. 
 
 •• Apol. I. C.63, p. 82.A. 
 
§ XVI. J THE VICTORY. 71 
 
 JJrenacus is the earliest writer who dilates on the Sav- 
 iour's victory. Before quoting him, it will be necessary, 
 however, to explain one of his peculiarities. In reply to the 
 Gnostics who maintained that there was no connection, or 
 but an indirect one, between the Old and New Dispensations, 
 IrensBus endeavored to show that the events of the Old Dis- 
 pensation were antithetically repeated in the New,* leaving 
 it to be inferred that this repetition implied a direct connec- 
 tion between the two. Keeping his mind intently fixed on 
 the discovery of these antitheses, and forgetting consistency 
 or coherence in his search for them, he blends Christ's moral 
 victory, won by resisting Satan's temptations, and his phys- 
 ical — if I may so term it — victory in the Underworld, in 
 such inextricable confusion, that it is difficult to decide, in 
 many instances, which of the two was most present to his 
 mind. In order to save perplexity to the reader, I will select, 
 at the risk of error, what seems most pertinent, in the follow- 
 ing passages, to the Underworld victory, and defer to their 
 close a connected specimen of the confusion whence they are 
 extracted. 
 
 But further, as Satan was not only Lord of the Underworld 
 and the dead, but Ruler of this world, the same victory which 
 liberated the departed from his dominions broke his power 
 over men in this life, so that Irenseus blends together, as do 
 other Fathers, the liberation from the Underworld and the lib- 
 eration from Satan in this life, under the general idea of 
 man's liberation from thraldom. 
 
 The reader will remember Origen's expression, that Christ 
 
 * Thus Satan had got the better of Adam when the latter was not 
 hungry by inducing him to eat, and had therefore to be conquered by 
 Christ's refusal to eat when he was hungry ; — that is, by his refusal to 
 turn stones into bread. (Adv. Hteres. V. 21. 1.) — [The human race] 
 which the vikgin Eve bound by her inceedulitt, the tikgin Mary 
 freed by her trustfulness. (Ibid. III. 22. 4.) — By wood [of the tree 
 of life] we were made debtors of God; by wood [of the cross] we receive 
 remission of our debt. (Ibid. V. 17. 3.) 
 
72 UNDEEWORLD MISSION. [§ XVI. 
 
 descended to wrestle {7rd\ai<rav) with the powers of the Under- 
 world as their master. Irenteus says : " He wrestled {luc- 
 " tatus est) and conquered, for he was a man contending for 
 " the fathers, - - - he bound the strong one and set loose the 
 " weak." * " For if a man had not conquered the enemy of 
 " mankind, that enemy would not have been justly con- 
 "quered."t And again: "For if [that] man who had 
 " been formed by God that he might live, after having lost 
 " his hfe here, through the injury sustained from the serpent 
 " which had corrupted him, had no more returned to life, - . - 
 " God would have befen conquered ; - - - but since God is un- 
 " conquered, - - - He by the second man bound the strong 
 " one, and spoiled his goods, and abolished death, vivifying 
 " that man (Adam) who had been rendered dead. - - - So 
 " that he who had led man captive was justly in his turn 
 "taken captive by God, but man who had been led captive 
 " was freed from the chains of condemnation." J 
 
 "But since man is saved, it is proper that the first formed 
 " man should be saved. Since it is too unreasonable to say 
 " that he who was violently injured by the enemy, and first 
 " suffered captivity, should not be rescued by that enemy's 
 " conqueror, but that the children should be rescued, whom 
 " he generated in the same captivity. Nor indeed will the 
 " enemy appear conquered while the former spoils yet remain 
 " with him." || 
 
 " Adam had been conquered, all life (immortality ? ^) being 
 " taken from him ; therefore, the enemy being in turn con- 
 " quered, Adam received life ; - - - his salvation is the aboli- 
 " tion of death. Therefore, when the Lord vivified man, that 
 " is, when he vivified Adam, Death was abolished."** 
 
 * Cont. Hferes. ni. 18. 6 (HI. 20). f Ibid. III. 18. 7 (III. 20). 
 
 t Ibid. III. 23. 1 (III. 33). II Ibid. III. 23. 2 (UI. 34). 
 
 IT On the meaning of life and death, see Appendix, Note B. 
 *" Cont. Hajres. III. 23. 7 (III. 38). 
 
§ XVI.] THE VICTOKT. 73 
 
 " As by a conquered man our race descended into death, 
 " thus by a human victor we ascend into life. And as 
 " through a man Death bore away the palm from us, thus we 
 " in our turn through a man bear away the palm from 
 " Death." * 
 
 " The Word steadfastly bound him (the apostate angel) as 
 " his fugitive, and plundered his goods, that is, the men who 
 " were detained by him, and whom he used unjustly. And 
 " with justice was he led captive who had led man captive 
 " unjustly, but man - - - was drawn out from the power of his 
 " possessor." + 
 
 It is due to the reader to state, that I am more uncertain as 
 to the actual meaning of the foregoing extracts, than as to that 
 of any others which I have or shall adduce as proofs in the 
 course of the present work. The diffuseness and repetition of 
 Irenseus on the subject of Christ's victory do not render him 
 plain. Oftentimes the connection seems to admit the idea 
 only of a moral victory, which restored in some way Adam's 
 immortality. Yet Irenseus believed that Christ went person- 
 ally to the Underworld to bring up Adam ; he appears to have 
 shared, as will be seen in the next section, the idea of the 
 Saviour having deceived Satan in order to gain admission to his 
 dominions ; and he believed that man — that Adam — " was 
 " drawn out from the power of his possessor " ; which cannot 
 have meant an extraction from the wiles of Satan that were 
 misleading him to sin, since according to Irenseus man's ca- 
 pacity of sinning ceased with this life.f It can hardly be 
 
 » Cont. Hseres. HI. 21. 1 (in. 24). t Ibid. V. 21. 3. 
 
 X " (God) ejected him (Adam) from Paradise, and removed him far 
 " from the wood of life, not envying him the wood of life, as some dare to 
 " say, but in compassion for him, that he might not remain for ever a 
 " transgressor, and that the sin in which he was involved might not be 
 " everlasting, nor the evil interminable and incurable. He prevented fur- 
 " ther transgression, by the interposition of death, and by making sin to 
 " cease through that termination that he imposes on it by the dissolution of 
 
 he flesh which takes place on this earth ; that man ceasing to live to sin, 
 7 
 
74 UNDERWORLD MISSION. [§ XVI. 
 
 that he did not share the belief of a victory in the Underworld 
 by which some of the foregoing phraseology was prompted. 
 That the reader may have the promised specimen of com- 
 mingled figures out of which the above extracts have been 
 made, I will add the following, premising that he will find it 
 more antithetical than intelligible. 
 
 " With these (transgression and apostasy) the apostate 
 " angel bound man. By man, therefore, it was proper that he, 
 " when conquered, should in his turn be bound with the same 
 " chains, - - - that man, being freed, should return to his God, 
 " leaving the chains, that is, transgression, to him through 
 " whom himself had been formerly fettered. For the impo- 
 " sition of fetters on him {illius colligatio) was made the 
 " means of man's liberation, since ' No one can enter the 
 " ' strong one^s house and plunder his goods unless he shall 
 " ^Jirst have bound the strong one.'' " * 
 
 Irenseus does not inform us whether Satan, prior to being 
 bound, was, like Adam in his original state, pure and untram- 
 melled by the fetters of sin. Nor, if the reverse were the 
 case, does he explain how Satan should be more hindered 
 now than formerly by such fetters from detaining his captives. 
 The passage is a curious exemplification of the manner in 
 
 " and dying to it, might begin to live to God." Irenseus cont. Hjeres. HI. 
 23. 6 (in. 37). 
 
 An analogous view of death to this is also presented by Theophilns. 
 " Through his disobedience man subjected himself to labor, suffering, 
 " grief, and finally fell under death ; and God allowed this to man as a 
 " great benefit, that he might not remain for erer in sin." Adv. Antoly- 
 cum, II. 2a, 26, p. 367. C. D. I alter the Benedictine punctuation. 
 Theophilus, however, did not hold to an original immortality in Adam. 
 He believed him capable of attaining either mortality or immortality. See 
 " Adv. Autolycum," II. 27, p. 368. A. B. 
 
 The Rule of Faith ascribed to Novatian also says, that Adam " was 
 " driven away to prevent his touching the wood of the tree of life, - - - that 
 " he might not by living for ever — carry about with him an unending 
 " fault." pp. 13, 14. And Methodius advances a similar view. See ex- 
 tract in Epiphanius adv. Hieres. LXIV. 23, Vol. I. p. 546. D. 
 
 • Ireneeus cont. Haeres. V. 21. 3. 
 
§ XVI.] THE VICTORY. 75 
 
 which a man may, by the utterance of words, cheat himself 
 into the supposition that he is expressing ideas. 
 
 (Eertullion on this subject challenges the Jews with his 
 usual roughness. " Come on now : If you have read the 
 "words of the Prophet in the Psalms (Ps. xcvi. 10, xevii. 1), 
 " ' TAe Lord has keigned /rom the Wood,'' — I await your 
 " understanding of it. Do you think perhaps it means some 
 " wooden king, and not Christ, who from the time of his suf- 
 " fering on the wood reigned, Death being conquered } " * 
 A comparison of the citation already given from the same 
 connection under the preceding section, will evince that the 
 Lord of the Underworld is the person designated by Death. 
 
 ffigpricJtt lays down as one of his positions to be proved, 
 " That (Christ) should not be conqueeed by Death, nor re- 
 " main in the Underworld." t This cannot have meant that 
 he was not to die, nor does it — considering the date when it 
 was written — admit a natural interpretation, save as referring 
 to the exertion of power requisite to escape from below. 
 Elsewhere he says of Jesus, that " it was requisite for him to 
 " suffer, not in order that he might undergo, but that he might 
 " conquer Death. - - - Then he was carried in a cloud to 
 " heaven, that as a victor he might place before his Father 
 " man, whom he loved, whose cause he espoused, and whom 
 " he protected from Death." | 
 
 The £atin Version or Versions of Scripture,]] as quoted 
 
 * Adv. JudiJeos, c. 10, p. 221, D. 'From the wood' may have been either 
 a memoriter confusion of verse 12 with 10, a marginal comment, or an in- 
 terpolation. 
 
 t Testimon. II. 24. 
 
 X De Idolorum Vanitate, p. 16. The expression on the same page, 
 that the Saviour " compelled - - - the Underworld to yield," refers to the 
 restoration of Lazarus and others to life during his ministry, not appar- 
 ently to his own Underworld mission. 
 
 II The Greek word vi/cos, victory, seems to have been exchanged for or 
 confounded with vcXkos, struggle or contest. " Where, Death, is thy 
 " sting 'i Where, Death, is thy contest? " Tertul. de Kesurrect. Cam. 
 
76 UNDERWORLD MISSION. [§ XVI. 
 
 by Tertulliaa and Cyprian, were of a nature to spread the 
 idea of a conflict below, and wherever that view prevailed, 
 there was no doubt in the minds of Christians as to which 
 party remained victor. 
 
 The Underworld, like other conquered countries, seeras to 
 have suffered from the hostile visitation. A portion of a 
 forged document, first mentioned by Eusebius and probably 
 belonging to the latter part of the third century, is commonly 
 quoted by the title of ^seubo-iEl)abbcus. It represents 
 that Apostle as saying, " To-morrow - - - I will proclaim 
 "... how he was crucified, and descended into the Under- 
 " world, and rent open the inclosure which since eternity had 
 " not been rent, and rose again, and wakened at the same 
 " time the dead who had slept for ages, and how he descend- 
 " ed alone, but ascended with a vast crowd to his Father." * 
 
 A passage in the %atQcx (Svcck Jfgnalian (EpisUcs may 
 
 also belong to the third century, though the same cannot be 
 said of the whole Epistles. It is as follows : " Christ - - - was 
 " crucified and died, whilst the inhabitants of heaven, earth, 
 " and the Underworld looked on. — Inhabitants of the Under- 
 " world, that is, the multitude of those who ascended with 
 " the Lord. - - - And he descended into the Underworld alone, 
 " but ascended with a multitude, and rent the eternal inclos- 
 " ure, and destroyed its middle wall." t 
 
 ©rigen's view as to the thoroughness of Christ's victory 
 might already be inferred. Its strength in the reader's mind 
 will not be diminished by the following : " The kingdom of 
 " Death is indeed already destroyed, and the captives which 
 " were held in it are taken away. But because the enemy 
 
 cc. 47, 51, 54, pp. 415. D., 419. D., 423. C. " Where, [0 Death, is thy 
 '' victory, or contest ? Where, Death, is thy sting ? Idem, Adv. Marcion, 
 c. 10, p. 596. B. "Death is swaUowed up in the contest? Where, ODeath, 
 " IS thy sting ? Where, Death, is thy contest ? " Cyprian, Testimon. III. 
 58, p. 81. In this form it would seem more difficult to attach a merely 
 metaphorical sense to the passage. 
 " Euseb. Ecc. Hist. 1. 13. t Epist. to Trallians, c. 9. 
 
§ XVI.] THE VICTORY. 77 
 
 " himself and tyrant is yet to be destroyed - - - at the close 
 " of the age, therefore we see him even now, not reigning, 
 " but rather robbing, and an exile from his kingdom, wan- 
 " dering through deserts and by-paths to seek for himself a 
 " band of the unbelieving." * 
 
 In perusing the language of a former age, the reader is 
 sometimes exposed to the risk of attaching to it too much, 
 and at other times too little force. The latter danger I sup- 
 pose to be in the present case the greater. The Christians 
 regarded themselves as in a conflict with the powers of evil. 
 " We wrestle not against Jlesh and Mood, hut against - - - the 
 " World-rulers of this darkness, against the spirits {ra nvev- 
 ^^ nariKa) of evil in heaven-high situations." f This was the 
 language of Paul, and it was generally understood by the 
 Christians as referring to their warfare with the daemon powers 
 who had falsely assumed the character of deities ; who were 
 trembling for^the overthrow of their own authority, and who, 
 to maintain it as long as possible, were instigating the Heathens 
 in every way to persecute and crush Christianity. It was 
 a matter of pride with the Christians, that when a dsemon had 
 possessed a man, the simple follower of Christ, in the might 
 of his Master's name, could put the imaginary deity into con- 
 vulsions and drive him out. Their ardor kindled and their 
 courage mounted, as the tide of battle seemed going against 
 them. When persecutions thickened and a brother asked, 
 whether it were allowable to fly,| Tertullian exclaimed, 
 " Do you fear man, O Christian, - - - you of whom the dse- 
 " mons should be afraid ? " 11 And while rack and fire did 
 
 « In Eom. Lib. V. 1, 0pp., Vol. IV. p. 551. C. D. 
 
 tEph.Ti. 12. 
 
 i " You asked lately, brother Fabius, whether it were permissible to fly 
 " during persecution. - - - In proportion as persecutions thicken, the in- 
 " quiry should be carefully instituted, ' How ought the faithful to meet 
 " ' them 1 ' " Tertnl. de Fuga in Persecut. c. 1 , p. 689. A. B. 
 
 II Ibidi c. 10, p. 696. B. 
 
 7» 
 
78 0NDEEWORLD MISSION. [§ XVI. 
 
 their work,* the voice of the same writer rung out its bold 
 defiance of the Heathens, daring them to test the fancied 
 divinity of their gods, and staking the Christian exorcist's life 
 upon the issue, if he did not compel the imagined deity to 
 confess itself an evil spirit. " Let some one be brought be- 
 " fore your tribunals, who is known to be agitated by a dse- 
 " mon. At the command of any Christian, that spirit shall as 
 " truly confess itself a daemon as it elsewhere falsely pro- 
 " claims itself a god. Equally let any one be produced of 
 " those who are regarded as impelled by the divine power, 
 " who by inhaling from the altars draw in the divinity with 
 " the fumes. - - - Let that celestial virgin who promises rain, 
 " let ^sculapius himself, the teacher of medicine. - - - Unless 
 " they confess themselves daemons not daring to lie to a 
 " Christian, pour out the blood of the audacious Christian on 
 " the spot." t 
 
 The Christians believed in the existence of these daemon 
 deities as thoroughly as they did in their own. The victory 
 won by their Master over the daemon king was not to them 
 an unmeaning tale. When the opponents of Origen asked | 
 the purpose of Christ's descent, their tone challenges other 
 answer than that he descended to conquer. 
 
 We, too, — if we would realize a conflict in which mankind 
 was the stake to b^ fought for, and the Son of God on the 
 one side, with the congregated hosts of hell on the other, 
 were the contestants, 1 1 — must forget that the dsemon deities 
 
 * Tei'tal. Apologet. c. 12 ; compare cc. 2, 49, 50. 
 
 t Ibid. 0. 23, p. 24. D. X See § X. 
 
 II Pirmicus Maternus, in the earlier part of tlie fourth century, attributes 
 the earthquake and darkness at the Saviour's death to the shock of the 
 subterranean battle. Of the work which he addressed to Constantius and 
 Constans, the sons of Constantine the Great, one chapter is a tolerably 
 specific description of Christ's mission to the dead, from which the fol- 
 lowing is an extract: "Daring three days the mustered band of right- 
 " eous was collected by him (the Son of God), that the wickedness of 
 '• Death might no longer prevail against them, nor the virtue of the right- 
 
§ XVI.] THE VICTORY. 79 
 
 were a fiction, and that the Underworld is an absurdity. As 
 we read Origan's exposition of the twenty-second Psalm, we 
 should imagine the infernal powers — greedy for their prey 
 — as already gathering around their victim on the cross, the 
 angels as shrinking in panic from the descent, and the Sav- 
 iour as hurried to the Underworld, in the gloom of whose 
 mighty cavern, unaided and alone, he was to prove his 
 strength against the king of terrors and the thronging legions 
 of darkness. No whisper of incredulity should blunt our 
 perceptions of the Saviour's fidelity, — faithful to the conflict 
 whence all save he had fled, — or prevent us from realizing 
 his dread of it ; for he forgets the agony of the cross in a 
 prayer, not for support under his sufferings, but for the divine 
 aid in that more dreadful struggle which impended. Doubt 
 should not check the rising enthusiasm, when we learn that 
 he " broke in the adamantine gates of Death " and " wrestled 
 with the powers there as their master." Unbelief should not 
 quell the thrill of triumph when we are told that he crushed 
 man's enemy in the security of his own fortress ; that he 
 "rove asunder" his "eternal prison-house," liberated his 
 captives, desolated his kingdoms, and drove him forth a home- 
 less vagabond to glean by plunder in the by-ways a band of 
 the unfaithful.* The thoroughness of the destruction raised 
 
 " eous give way through prolonged despau-. He broke [open] the eter- 
 " nal prison-house, and the iron doors collapsed at the command of Christ. 
 " The earth trembled, and by the shuddering of its firm foundations ac- 
 " knowledged the presence of Christ's divine power. Before the appointed 
 " time the circling whirl of the world [not of the earth] hurries the day 
 " [to its conclusion], and the sun with hastened course verges into night, 
 "whilst the measure of the daily hours is as yet incomplete. The very 
 " summit of the veil was rent, and the darkness of night covered the 
 " earth's orb with obscurer shades. Allthe elements were disturbed when 
 " Christ fought, — when he first armed a human body against the tyran- 
 " ny of Death." c. 24. 
 
 * That I may not be suspected of coloring, I give the original from 
 Origen, or rather the Latin translation of Rufinus, which alone remains 
 
80 UNDERWORLD MISSION. 
 
 [§ XVI. 
 
 the question subsequently, whether the Underworld had not 
 been left tenantless.* 
 
 We can sometimes be aided in determining the tone of 
 feeling on any subject, by examining that which prevails on 
 a kindred one. The Christians kept the first day of the week 
 in memory of their Master's resurrection,t and the customs 
 of the day were such as well befitted a season of glad tri- 
 umph. No posture of humiliation should sully it, or care- 
 worn countenance derogate from it. Six days in the week 
 — unless in so far as Saturday was excepted among Oriental 
 Christians — might a man bow in devout adoration before his 
 God, or prostrate himself in the agony of contrition, as he 
 recollected his follies, his errors, and his sins. But on the 
 first day of the week no Christian knee was permitted to bend 
 in prayer, f nor was a Christian countenance to be anxious.|| 
 
 to us ; " Mortis quidem jam regna (Christus) destruxit, unde et capti- 
 " vitatem scribitur liberasse - - - videmus eum (Mortem) non tarn regnare 
 " quam latrocinari : et depulsum regno, per deserta et avia circumeuntem, 
 " quffirere sibi infidelium manum." Origen in Rom. Tom. V. 1, 0pp., Vol. 
 IV. p. 551. CD. 
 
 * Erodius in the fourth century asked Augustine " whether Christ ■■- 
 " liberated all, - - - so that from the Lord's resurrection till the judgment 
 "the Underworld should be empty." Evod. Epist. 98 (163). Augustine, 
 0pp. "Vol. II. p. 90. L. And in the addition to the Acts of Pilate, the 
 Underworld is represented as saying to Satan, " Turn and see that not 
 "one of the dead is left in me." Thilo, Cod. Apoc. Nov. Test. p. 732. 
 
 t " We observe the eighth day joyously, on which Jesus rose from the 
 "dead and ascended ioto heaven." Epist. of Barnabas, c. 15. (XIII. 10). 
 
 X " Abstinence from kneeling on the Lord's day is a symbol of the 
 " resurrection, - - - and this custom originated in Apostolic times, as the 
 " blessed martyr Irenseus, Bishop of Lyons, says in his work on the Pass- 
 "over." Kespons. ad Qusest. 115, ad Orthodoxos, Just. 0pp. p. 490. A. 
 " We deem it impious (nefas) to fast on the Lord's day, or to pray 
 "kneeling.'' Tertul. de Corona Mil. c. 3, p. 121. D. " Since there are 
 "some who kneel on the Lord's day, - - - the holy synod decrees that 
 " prayers be offered standing.'' Council of Nice, Canon 20. 
 
 II " On the Lord's day we ought not only to abstain from kneeling, bnt 
 " from all anxiety of mind." Tertul. de Orat. c. 18. (All after c. U is 
 
§ XVII.] Christ's incarnation concealed from satan. 81 
 
 On that day, as the deacon called the assembly to their devo- 
 tions, it was with the admonition, " Let us stand perfectly 
 erect,"* and when the recurring year brought with it the 
 anniversary of the Master's resurrection, his followers for the 
 space of fifty days maintained the same upright position in 
 their prayers.t 
 
 Even the Valentinians borrowed the language, if no tthe 
 ideas, of the Catholics concerning a victory, for the Doctrina 
 Orientalis, in treating of Death's rule, the insufficiency of 
 other aid, and the interference of Christ, terms him " the 
 great Athlete." | 
 
 § XVn. CHEIST'S INCARNATION CONCEALED FROM 
 SATAN. 
 
 What induced Satan or his powers to take so dangerous a 
 prisoner into their dominions ? The answer to this question 
 
 wanting in Riganlt's edition.) " If any one from a pretence of asceticism 
 " fasts on the Lord's day, let him be anathema." Council of Gangra, 
 Canon 18. 
 
 * 'Opdasaraiiev Kokm- Chrysostom. Horn. 29 (al.4), De Incompre- 
 hensibili Dei Natura, T. I. p. 375 ; Horn. 2, in 2 Cor. p. 740. I take the 
 quotation, though not the translation, from Bingham's Antiq. Book XIDC. 
 c. 8, § 3. Bingham calls this the " usual form so often mentioned by St. 
 " Chrysostom and others." 
 
 t " In which (i. e. the discourse on the Passover) Irenseus mentions 
 "the fifty-day [festival], in which we do not bend the knee, since it has 
 "an equal force with the Lord's day." Eespons. ad Qusest. 115, ad Or- 
 thodox., Just. 0pp. p. 490. A. " With the same immunity [from fasting 
 " and kneeling as on the Lord's day] we rejoice from Easter to Pente- 
 "cost." Tertul. de Cor. Mil. c. 3, p. 121. D. "We observe the same 
 " custom in those [fifty days] as on the Lord's day, during which our 
 " ancestors handed it down to us that no fast was to be kept or knee bent, 
 " on account of reverence for the Lord's resurrection." Cassian, Collat. 
 21, c. 20, as cited in Bingham's Antiq. Book XX. c. 2, § 5. 
 
 t Mtyas ayavtCTTTis. C. 58, p. 983. 
 
82 UNDERWOKLB MISSION. 
 
 [§ XVII. 
 
 forms a singular chapter in Christian history. Paul had 
 spoken (1 Cor. ii. 7, 8) of the hidden wisdom of God, « Which 
 « none of the rulers of this world knew, for if they had known 
 " it they would not have crucified the Lord of glory:' The 
 passage had no connection properly with the present subject, 
 but the Fathers understood by the rulers of this world the 
 powers of evil, who, they supposed, had been deceived as to 
 the true character of Jesus. 
 
 ©riigen informs us : " The adverse powers, when they 
 " delivered the Saviour into the hands of men, did not per- 
 " ceive that he was delivered up for the salvation of any ; 
 " but since none of them knew the ' wisdom of God con- 
 " ' cealed in a mystery,' they so far as in their power deliv- 
 " ered him to be killed, that his enemy Death might seize him 
 " for a subject, as he had seized those who died in Adam. 
 " But the MEN who killed him were prompted [or impressed, 
 " Tun-ou/iETOi] by the will of those [the dsemons] who wished 
 " Jesus to become a subject of Death." * 
 
 By the ' wisdom of God concealed in a mystery' would 
 seem to be meant, in this connection, a previously arranged 
 plan of the Deity for misleading Satan. Origen, or the au- 
 thor of the Homilies on Luke ascribed to him, elsewhere al- 
 leges this intention of the Deity as the object of Mary's having 
 been not only betrothed, but — as he understands Matthew 
 — publicly united in marriage, to Joseph. " For if she had 
 "not had a betrothed one, and, as was commonly supposed, 
 " a husband, [the virginity of Mary] could not have been 
 " concealed from the Prince of this World. For immediately 
 " the thought would have silently suggested itself to the Devil, 
 " ' That offspring must be divine. It must be something 
 " ' above human nature.' 
 
 " On the other hand, the Saviour had arranged that the 
 
 * Comment, in Matt. Tom. XIII. 8, 0pp., Vol. III. p. 582. A. B. 
 
§ XVII.] Christ's incarnation concealed from satan. 83 
 
 "Devil should be ignorant of his dispensation,* and assump- 
 " tion of a body. Therefore he concealed it at his birth, and 
 " afterwards commanded his disciples that they should not 
 " make him known ; and when he was tempted By the Devil, 
 " he nowhere confessed himself the Son of God, but only 
 " answered, ' I ought not to adore you, nor to make those 
 " ' stones bread, nor to cast myself headlong,' and in saying 
 " these things was always silent as to his being the Son of 
 " God. Search also in the other portions of Scripture, and 
 "you will find it to have been Christ's will that the Devil 
 " should not know the coming of the Son of God. For the 
 " Apostle, asserting that the adverse powers were ignorant 
 " that he was to sufier, says, ' We speak wisdom, - - - which 
 " ' none of the princes of this world knew, for if they 
 " ' had known it they would not have crucified the Lord of 
 " ' glory.' - - - 
 
 " But it may be objected that a daemon did know it, — that 
 " ONE who said in the Gospel (Matt. viii. 29), ^Art thou come 
 " ' to torment us lefore our time ? we know who thou art, the 
 " ' Son of God.' But consider that it was an inferior in wick- 
 " edness who recognized the Saviour. But he who. is greater 
 " in wickedness, and a turncoat,! and thoroughly worthless, 
 " was prevented by the very superiority of his wickedness 
 " from knowing the Son of God." | 
 
 * DispenscUionem, not improbably a translation of olKovofilav, the same 
 word which will appear in extracts under this section from Justin Mar- 
 tyr and the Doctrina Orientalis, and which is used by Paul (Coloss. i. 
 25) in close connection with the mystery of which Origen in the preced- 
 ing quotation gives us his interpretation. See also, in a note near the 
 close of this section, the same connected use of Economy and Mystery in 
 an extract from Ephes. iii. 9, 10. 
 
 t VersipeUis. — Theophilus says that Satan was "called a dragon 
 "because he was a runaway from God," ApaKmn Sta to aTroSeSpaKej/at ai- 
 Tov dirb Tov Qeoii. (Ad Autol. 11. 28. 369. B. C.) Whether a kindred 
 thought is contained in the above expression, I do not know. 
 
 t Horn. VI. in Luc, Origenis 0pp., Vol. HI. pp. 938, 939. 
 
84 UNDEEWOELD MISSION. [§ XVII. 
 
 Both in the larger and ©nittlkr (Qteck ©pieties of %- 
 
 natina is the following passage, which is referred to in the 
 above connection. 
 
 " There was concealed from the Prince of this World the 
 " virginity of Mary, [the character of] her offspring, and like- 
 " wise the death of the Lord [the fact that the Messiah was 
 "to die], the three mysteries of the cry* which transpired 
 " secretly." t 
 
 Mvenaevia shared in the view that the Devil had been de- 
 ceived. " When the Devil," he says, " tempted (Jesus) by 
 "the remark, (Matt. iv. 3,) 'If thou art the Son of God, 
 " ' command these stones to ie made bread,'' the Lord repelled 
 " him by the precept of the Law, saying, 'It is written, Man 
 " ' does not live by bread alone.'' In reply to the remark, 'If 
 " ' thou art the Son of God,'' (Jesus) used this confession, 
 " appropriate to a man, which blinded him. "J 
 
 (JEiement of !^l^anbritt also, in elucidating the value of 
 ambiguous language, illustrates it from the fact that " by an 
 "ambiguous expression the Lord outwitted (o-o^iffrai) the 
 " Devil at the time of the temptation." {| 
 
 In the ^Ascension of Jsaiol), the Pseudo-Prophet, speaking 
 of the birth of Jesus, says, " I perceived - - - that he was con- 
 
 * Kpavyrjs, an allusion probably to Hebrews v. 7, where Jesus is said 
 to have asked deliverance from Death with a " loud cry," Kpavy^s la-)(ypas. 
 Only a mortal, it might be thought, would utter such a cry, and it implied 
 the presence of death. Yet the Son of God could alone have uttered it 
 with the hope of being heard. In the Addition to the Acts of Pilate, 
 Satan is represented as saying of Jesus, "I know that he is a man, for 
 " I heard him say, 'Mi/ soul is greatly oppressed even to death.' " Thilo, Cod. 
 Apoe. Nov. Test. pp. 702 - 704. 
 
 t Ephesians, c. 19 (IV. 10). The Larger Epistles add, "but [which] 
 "are manifested tons." The Smaller ones read, "which were done 
 " secretly by God." 
 
 i Cont. Hffires. V. 21. 2. 
 
 11 Strom. I. 9, p. 342, lines 31-33. 
 
§ xrii.] Christ's incahnation concealed from satan. 85 
 
 " cealed from all the heavens, the principalities and the gods 
 " of this world." * 
 
 Austin iJTartgr may have had an analogous idea, but he 
 expresses it less clearly. " The Messiah, this Son of God, 
 "who existed before the morning star [sun?] and moon, 
 " yet being incarnated, endured to be bom of this virgin from 
 " the race of David, that through this ' economy' the Serpent, 
 " who from the beginning [of the world ?J did wickedly, and 
 " the angels who have [since] become (or who are) like him, 
 " might be routed and Death be humbled, and at the second 
 " coming of Christ [at the beginning of the Millennium ?] 
 " wholly lose his power over those who [both] believe on him 
 " (Jesus) and live acceptabl}" ; finally [after the Millennium .?] 
 " ceasing to exist, when some shall be sent for punishment 
 " to the condemnation of eternal fire, and others shall live 
 " together in a state of immortality free from suflering, cor- 
 " ruption, and grief." t 
 
 Even in the opinions of the Theosophic Gnostics the idea 
 exists of Death having been outwitted. " Death," the Doc- 
 tritta 0?rieittalis informs us, " was outmanoeuvred by arti- 
 " fice, SoX&> 8e 6 BavaTOS KaTearparriyfjdjj, for when the bodj' died, 
 
 -Ch.XI. 16. 
 
 t Dialog, t. 45, p. 141. B. C. — In c. 39 (p. 136. D), Jnstin says that 
 the rulers " will not cease from killing and persecuting, through the in- 
 " flnence of that wicked and deceitful spirit, the Serpent, such as confess 
 " the name of Christ, until he ( Christ) shall again appear, and put an 
 " end to all, and apportion to each according to his deserts." The mean- 
 ing of the passage in the text may be, that though Satan no longer gets 
 possession of Christians so as to carry them to his realms, yet he has the 
 power of persecuting them in this life. Or it may be as follows : Prior 
 to Christ's advent, Satan as Lord of the Underworld held unlimited sway. 
 Now he is humbled, yet he still obtains, not only unbelievers, but such 
 Christians as in his character of moral tempter he can mislead. At 
 the Millennium, righteous Christians are to be assembled in Christ's 
 kingdom and withdrawn from his tempt-ations. He will wholly lose his 
 power of carrying them to his dominions, for he shall not be allowed 
 to mislead them. At the close of the Slillennium, he will cease to exist. 
 8 
 
86 UNDERWORLD MISSION. [§ XVII. 
 
 " and Death was on the point of seizing him [i. e. the man 
 "Jesus], the [jEon] Saviour [who had previously left him 
 "and risen again], sending an avenging ray of his power, 
 " frightened Death away." * And a prior chapter gives us 
 as the reason for the Saviour's injunction to his disciples, in 
 descending from the mount of transfiguration, " ' Tell it to no 
 " ' one,'' lest, understanding what the Lord is, they should ab- 
 " stain from laying hands on the Lord, and the ' Economy' 
 " should be fruitless, and Death should abstain from the Lord, 
 " as [it would be] to no purpose to make an effort on a 
 " hopeless case." t 
 
 In a work called ®jetract6 from tl)e |)ro|)l)etiial toritings4 
 
 attributed to Clement of Alexandria, a somewhat fuller state- 
 ment is made of the actual amount of knowledge which the 
 Devil possessed. " The Devil knew that the Lord was to 
 " come, but whether this were he,|| he did not know. Where- 
 " fore he tempted him that he might ascertain his power, 'if,' 
 " said he, and [then] left him for a season ; that is, he de- 
 " ferred the discovery till the resurrection. For he knew 
 " that the one who should rise again was the Lord, as did 
 "also the Daemons — for they suspected Solomon to be the 
 " Lord, but knew, on his committing sin, that he was not. 
 " - - - All the Dasmons knew that the Lord was he who 
 " should rise after suffering." |[ 
 
 * C- 61, Clem. 0pp., p. 984. 
 
 t Ibid. c. 5, p. 968. 
 
 t Ex Scripturis Propheticis Eclogse. It will be referred to hereafter 
 by the abbreviation Eclog. Prophet. 
 
 II The word " God " introduced by Sylburg into the text from the mar- 
 gin of a previous edition, and copied by Potter, merely embarrasses the 
 connection. 
 
 t C. 53, Clem. 0pp., p. 1002. As the knowledge attributed to the 
 dcemons in the above citation surpassed that which men had had, the 
 writer adds what he probably intended for an explanation. "Enoch al- 
 " ready informs us that the transgressing angels taught men astronomy, 
 " soothsaying, and the other arts." Ibid. Compare Book of Enoch, Ch. 
 
§ XTII.] CHEISt's incarnation concealed from SATAN. 87 ' 
 
 In the foregoing extract, the term "resurrection" includes 
 probably every thing which pertained to the Saviour's break- 
 ing away from Death, — an extent of signification not uncom- 
 mon * whilst the idea of an Underworld mission existefd. The 
 term " resurrection," however, is in Greek the same as " rising 
 again," and one Catholic writer seems to have used it in this 
 latter sense, as equivalent with the term " ascension," and to 
 have connected it with the prevalent idea that Satan was the 
 lord of this world, or prince of the powers of the air, who 
 had placed his throne in the firmament. 
 
 The writer alluded to is the already quoted author of the 
 !^SCettsiott of Ssaiol), by whom the Deity is represented as 
 saying to Christ, " Go, descend through all the heavens ; de- 
 " scend to the firmament, and the world, even to the angel 
 " who is in Hell,t but who has not yet been hurled to utter 
 " perdition. Assimilate thyself - - - to the form of the angels 
 " of the firmament, and, carefully guarding thyself, be assim- 
 " ilated even to the angels who are in Hell. - - - When from 
 "the gods of death thou shalt ascend to thy own place, - - - 
 " then - - - shall the principalities and powers of the world 
 " worship thee." f And afterwards this Pseudo-Prophet re- 
 marks concerning the Saviour's ascension : " I beheld him 
 
 VIII. and LXVm. According to this, they must have had superhuman 
 means of knowledge. Others than this writer supposed them to have 
 some inkling of Christianity prior to their expulsion or fall from heaven. 
 
 * See the third citation from Origen under Section VIII. The whole 
 account of Christ's descent to the Underworld contained in the addition 
 to the Acts of Pilate, hears in the Paris m anuscript D, and perhaps in others, 
 as its title, " The Resurrection." See Thilo, Cod. Apoc, p. 606. Com- 
 pare also the use of the term in a citation from the Church of England 
 Homilies, to be given in Note G of the Appendix. 
 
 t The Ascension of Isaiah was translated by Laurence from an Ethi- 
 opic manuscript, the Ethiopic being no doubt a translation from the 
 Greek, which is no longer extant. The word " Hell " in the English 
 version of Laurence corresponds to "Inferos," TJnderworld, in his Latin 
 rendering. 
 
 } Ch. X. 8, 9, 10, 14, 15. 
 
88 UNDERWORLD MISSION. [§ XVII. 
 
 "likewise in the firmament, where, as his form was not 
 " changed to theirs, all the angels of the firmament and Sa- 
 " tan both perceived and worshipped him." * 
 
 A natural inference from the above would be, that its au- 
 thor distinguished Satan from the Angel of Death. This is 
 possible. But the inconsistencies of the document in other 
 respects are such as to render it probable that the extract, 
 and considerable more to the same purpose not here cited, 
 are the effort of an incoherent mind to elucidate popular 
 views of Paul's language concerning principalities and pow- 
 ers ,t in connection with Satan as prince of the powers of the 
 air, and the concealment of Christ's descent and incarnation 
 from him. The inconsistency of the Catholics — who placed 
 Satan in the firmament as the God of this World, and at the 
 same time located him in the Underworld as its lord — 
 merely became more glaring when worked out by an inco- 
 herent mind. As the object of the writer was to make the 
 Pseudo-Isaiah predict events which were regarded as having 
 already occurred, it is not likely that he would advisedly 
 make him predict things at variance with common belief. 
 
 * Ch. XI. 23. 
 
 t Phil. ii. 8 - 1 1 , " He humbled himself and became obedient unto death, 
 " and thai the death of the cross. Wherefore God exalted him, - - ■ that at th 
 '• name of Jesus every Icnee should bow of those, in heaven and on earth and 
 " under the earth, and every tongue confess that Jesus Christ is Lord." Eph. 
 i. 18 - 21, " That ye may know - - - the working of his mighty power, which 
 " he manifested in Christ by raising him from the dead. And He placed 
 " him at His right hand in a heaven-high position far above all principalis, 
 " and power, and lordship, and naine." Eph. iii. 9, 10, " The economy 
 " [olKovofilav, the word used by Justin and the Doctrina Orientalis] of 
 " that secret which was hidden since the ages in God, the creator of all things 
 " [Griesbach omits 8ia 'irjo'ov Xpicrrov], that it may now be made known to 
 " the principalities and powers in heaven-high situations." The word " secret" 
 scarcely expresses Paul's meaning, which would be still less conveyed by 
 the rendering " mystery," adopted in the Common Version. The fore- 
 going translation, however, expresses a common view of the Eathers, 
 which, as the reader by a cursory examination can satisfy himself, was a 
 veiy different one from Paul's. 
 
^ XVIII.] THE RANSOM. 89 
 
 §XVin. THE RANSOM. 
 
 1. Definition of Terms. 
 
 An offering is something which may be presented to a 
 friend,* and there was no difficulty experienced by the Fa- 
 
 * This view, to a considerable extent, was blended by the Fathers with 
 the idea of our self-sacrifice and Christ's self-sacrifice to God. Origen, 
 after quoting from the beginning of the twelfth chapter of Eomans, pro- 
 ceeds thus to comment on it : " Since, says (the Apostle), we have shown 
 " that fleshly sacrifices are to be given up, according to the words of the 
 "Frophet,' Sacrifice and offering thou wouldst not; nor are they pleasing to 
 " ' thee,' — now I will teach you in what sacrifices God does delight. And 
 " these things I teach, not as commanding you, — for a legal coiimand is 
 " unprofitable, — but as one who has undertaken the office of reconciling 
 " you to God. ' I beseech you, brothers, and I beseech you not by the power, 
 " but ' by the mercy of God, - - - that you offer your bodies a living sacrifice, 
 " ' holy and well pleasing to God,' that it may be 'your reasonable service.' 
 " - - - For such as mortify their members - - - offer intelligently (or rea- 
 " sonably) a living sacrifice, holy and pleasing to God, and fulfil, accord- 
 " ing to its spiritual signification, that law concerning sacrifices which is 
 " laid down in Leviticus, - - - concerning each of which, when remarking 
 " on the book of Leviticus, we endeavored to explain according to our 
 " capacity. - - - The Apostle, therefore, not only teaches Christian believ- 
 " ers to regulate their conduct and worship of God conformably to this, 
 "but even beseeches them by the mercy of God, in order thus to man- 
 " ifest that for the human race — prone as it is to fault — sacrifices of this 
 " kind have been provided by the commiseration of God, and that, if any 
 " of them should fall,' the soul may be mended and restored to salvation, 
 " by a reasonable (or intelligent) offering, and by victims [appetites, pas- 
 " sions, &c.] immolated in the manner that we have above described." 
 Comment in Eom. Lib. IX. 1, 0pp., Vol. IV. p. 643, Col. 1. B. C, 
 C0I.2.A.B., p. 644.A. B. 
 
 The remarks on Leviticus above alluded to may be found in Horn. II. 4, 
 Vol. II. pp. 190, 191. Elsewhere Origen seems to include under, and as 
 a part of, this self-sacrifice, the immolation of Christ's body at the cruci- 
 fixion. " The Saviour," he says, " was come into this world, that he might 
 " offer his flesh as a sacrifice to God for our sins. - - - As long as the flesh 
 " lusts in me against the spirit, and the spirit against the flesh, and I am 
 8* 
 
90 
 
 UNDERWORLD MISSION. [§ XVIH. 
 
 thers in regarding Christ or ourselves as competent to make 
 an offering to God, our Father and Friend. 
 
 A Eansom, when not a metaphorical expression, as in the 
 use of it by Justin,* is defined with sufficient accuracy by 
 
 " not yet able to subject the flesh to the spirit, I am subject indeed to 
 
 " God, but only in part, not wholly. And, since we are all said to 
 
 " be HIS BODT and members (1 Cor. vi. 15 ; xii. 27), so long as there 
 " are some among us who are not yet subjected with a perfect subjection, 
 " HE is spoken of [by the Apostle] as not subjected. But when he shall 
 " have consummated his work, and led his whole creation to the height of 
 " perfection, then he is regarded as subject in these whom he has ren- 
 " dered obedient to the Father, and in whom he has finished the work 
 "which his Father gave him to do, 'that God may be all and in all.'" In 
 Levit. Hom. VII. 1, 2, 0pp., Vol. II. pp. 220. D., 221. E. P., 222. A. B. 
 
 The Epistle ascribed to Barnabas speaks of Jesus as offering "theves- 
 " sel of his spirit for our sins,'' c. 7 (VI. 3), and in the same chapter (VI. 
 5), as offering his "flesh" for the "New People"; but the connection 
 throws little light on it. 
 
 In the Adumbrations ascribed to Clement, is a quotation from 1 Peter i. 
 19, — omitting all mention of the " Eansom " which is found in the eigh- 
 teenth verse, — " With precious blood as of an uncontaminated and unspotted 
 "lamb." '■ This," says the writer, " refers to the oldLevitical and sacev- 
 " dotal rites, but signifies a soul purified by righteousness which is OF- 
 "FEEED TO God." Adumb. in Pet., p. 1006, lines 17-21. The writer 
 obviously regards the sacrifice as an offering, not as a ransom. 
 
 Cyprian quotes Psalm li. 17, " TJte sacrifice to God is a broken spirit, 
 " A contrite and humble spirit God does not despise '' ; and says, " This sacri- 
 " flee you offer to God. This sacrifice you perform without intermission 
 " day and night, being yourselves made sacrifices to God. — As the Apos- 
 " tie exhorts, - - - 'I beseechyou, brothers, by the mercy of God, that you consii- 
 " tute your bodies a living sacrifice, holy and pleasing to God,' — in this way 
 " by greater deserts our works tend to the deserving God's good will." 
 Epist. 86, p. 232. 
 
 Arnobius deems the ""-eliable gifts and true sacrifices " to be "views 
 "worthy and consonant to the divine nature, — Diis dignas et eorum 
 " convenientissimas nomini." Adv. Gent. VII. 51, with which maybe com- 
 pared the unworthiuess of other sacrifices in chapters 5, 6, 7, of the same 
 book. 
 
 * See his use of the term " Eansomer " in a note under § IX., where it 
 must mean one who redeems by his power. The Valentinians, according 
 
§ XVIII.] THE KANSOM. 91 
 
 Origen as " a gift to enemies given by the conquered, or by 
 " their leader, for the preservation and liberation of those 
 " who have been taken captive." * 
 
 After a perusal of the two foregoing sections, it would 
 scarcely be supposed that any who held the views there de- 
 veloped would regard Christ as having paid a ransom for 
 mankind to their enemy and tyrant. Yet such is the view 
 which is now to come before us. 
 
 2. What was the Ransom.' 
 
 In the First Epistle to Peter it is said, "Fe were ransomed 
 " - - - by the precious Hood - - - of Christ." t 
 
 Before proceeding to the interpretations put upon this pas- 
 sage, it is requisite to state that the soul or life — both being 
 expressed by the same word in Greek — was formerly re- 
 garded as in the blood. Thus Tacitus, in narrating the death 
 of Lucanus, who was executed apparently by the then not 
 uncommon method of bleeding, says, that, " as the blood 
 " flowed, he perceived his feet and hands to be growing cold, 
 " and his spirit to be retreating by degrees from the extrem- 
 " ities, whilst his breast as yet remained warm and in pos- 
 " SESSION OF HIS MIND." | And again concerning Paulina, 
 the wife of Seneca, who had bled nearly to death, the same 
 writer remarks, — referring, as the connection would indi- 
 cate, to a period some years afterwords, — " Her countenance 
 " and limbs were so blanched as to render it obvious that 
 " much of the vital spirit had been emptied out." || 
 
 to the old Latin ti-anslation of Irenseus (I. 2, 4), and according to Ter- 
 tullian (Adv. Valentin, c. 9, p. 293. D.), used the name " Eansomer ■' for 
 the same .ffion who was also called Vindicator (see note appended to the 
 extract from Arnobius under § XXII. 3), and they no doubt connected 
 it with the idea of redemption by power. Several of their Mous received 
 appellations from the names or attributes of Christ as used or understood 
 by the Catholics. 
 
 * Comment in Ps. xxxiii. (xxxiv. 22), 0pp., Vol. II. p. 649. C. 
 
 t Ch. i. 18, 19. J Annals XV. 70. 
 
 II Ibid. XV. 64. 
 
92 TJNDERWOELD MISSION. [§ XVIII, 
 
 Occasion will arise for introducing one or two other pas- 
 sages * based on tliis idea, and at the foot of the page will be 
 found an instance of the systematic manner in which Origen 
 carried it out.t 
 
 On the above-cited passage from the First Epistle of Peter, 
 ©rigett comments as follows : " If therefore we were bought 
 " with a price, - - - we were bought doubtless from some one 
 " whose slaves we were, and who demanded such a price as 
 ' ' he pleased for the release of those whom he held. It was 
 " the Devil, however, who held us, to whom we had been al- 
 " lotted (or into whose power we had been dragged), by our 
 " sins. He therefore demanded as our price the blood of 
 " Christ." I 
 
 And again : " We were bought with the precious blood of 
 " Jesus. The sotrL of the Son of God was given as our ran- 
 " som ; but not his spirit, for he had already committed that 
 " to his Father, saying, '■Father^ into thy hands I commend my 
 
 * See in Appendix, under Note B, the extracts from the Adumbrations 
 and the Philosophumena. 
 
 t In Origen's work De Principiis, II. 8. 1, he quotes Leviticus xvii. U, 
 " You shall not eat the blood, because the life [or soul) of xi-i, flesh is its blood, 
 " and you shall not eat the soul with the flesh," and remarks that in this pas- 
 sage " the blood of all animals is most obviously declared to be their 
 soul." (Vol. I. p. 94. B.) He explains that in insects usually deemed 
 bloodless, the humor has the same force as the red blood, and constitutes 
 the vital substance. Touching Christ, he argues that his incarnation 
 implied a (human) soul, distinct from the divine nature, — " For since 
 "he had real flesh [which of course implied blood], he also had a real 
 " soul. As to the mention in the Scriptures concerning the soul of God, 
 " (Lev. xxvi. 11, 30), it is difficult to apprehend or communicate how 
 " it should be understood, for we have once professed his nature to be 
 " simple and without any admixture. Yet in whatever manner it is to 
 " be apprehended, the soul of God seems sometimes to be mentioned, 
 " Concerning Christ there is no doubt, and therefore it does not appear 
 " to me absurd to say or believe something of the same kind concerning 
 " the holy angels and other celestial powers." Ibid. II. 8. 2, p. 94. B. C. 
 
 t In Rom. Lib. IL 13, Vol. IV. p. 495. C. D. 
 
§ XVIII.] THE RANSOM. 93 
 
 " ^spirit ' ; nor yet his body, for we nowhere find any such 
 " thing written of him. - - - 
 
 " And here I would admonish of their error those who, 
 " from a conceit of glorifying Christ, confound what pertains 
 " to the First-born of the whole creation with what refers to 
 " the soul and body of Jesus, or perhaps to his spirit ; regard- 
 " ing what was seen and dwelt in this life as wholly one and 
 " uncompounded. For they inquire of us, ' Was the Divinity 
 "'which inhered in the Image of the invisible God, — was 
 " ' the supereminence of the First-born of the whole creation, 
 " ' — was he through whom all things were created in heaven 
 " ' and on earth, visible or invisible, whether thrones or do- 
 
 " ' minions or principalities or powers, was he given as 
 
 " ' a ransom .' - - - and to whom was he given .''--- To an 
 " ' enemy who held us as captives until the ransom was paid ! 
 " ' And was that enemy competent to exact such a ransom.? ' 
 
 " Nor do I say these things as despising the soul of Jesus, 
 " or making it of small account. I only contend that it was 
 " the ransorn given by the whole Saviour. But his exalted 
 " and divine nature could in no wise be given as a ransom. 
 " - - - And his body, as a superfluity, — if we may thus 
 " style it, — constituted (or belonged to) that whole which [we 
 " read of], 1 Cor. vi. 17, 'He who is joined to the Lord is 
 " ' ONE spirit.^ " * 
 
 It is maintained in the extract just given, that the body of 
 Jesus formed no part of the ransom. This was probably an 
 expression of dissent from some of the Orthodox, who main- 
 tained that it was ; — that it had been given in exchange for 
 our bodies. Origen, and the school to which he belonged, 
 would not have thought our bodies worth ransoming. They 
 deemed us well rid of them at death. On this point they dif- 
 fered little if at all from the Gnostics. The Orthodox main- 
 tained the restoration of our former bodies as all important. 
 
 * Comment, in Matt. Tom. XVI. 8, 0pp., Vol. m. pp. 726, 727. 
 
94 UNDERWORLD MISSION. [§ XVIII. 
 
 Tertullian argued, that as the body shared with the soul the 
 duties and privations of this life and the sufferings of martyr- 
 dom, it was not fair to separate them in the future reward.* 
 
 Now Kxenams, in treating of Death as swallowed up in 
 victory, speaks of the flesh as " in a certain manner under the 
 " dominion of Death " ; + and he no doubt speaks from the same 
 point of view in affirming, touching the Eansom, that " the 
 "Lord gave his soul for our souls, and his flesh for our 
 " fleshes, ttjv a-apxa tt]V iavTov avri rav ^neTcpSiv (rapKav," ^ and 
 finds in this another allusion, as he thinks, to the old dispensa- 
 tion. " For (Christ) would not have had real flesh and blood 
 " wherewith to buy us out, unless he had been recapitulating 
 " in himself [the circumstances of] the old formation in 
 " Adam." || " And since the Apostate acquired his mastery 
 " over us tinjustly," Irenseus finds an antithesis in the con- 
 duct of "The Word," who "behaved justly even to the 
 " Apostate, redeeming from him his own [those who believed 
 " on him], not by force, as he originally mastered us when 
 " he seized rapaciously what was not his, but by persuasion 
 "and as became a divine being {Deum), persuading him 
 " without violence to accept what he {?) wished." fl 
 
 This is not very consistent with the same writer's state- 
 ment that the Word had bound the Apostate, plundered his 
 goods, and justly taken him captive. It, however, afibrded 
 several new antitheses, which probably absorbed the attention 
 of Irenasus. If he perceived any of his own incongruities, 
 he must have preferred leaving their solution to others, for 
 he has not attempted it himself. 
 
 In the first — the only genuine — epistle of QTlentfiltt of 
 Borne is a statement corresponding in phraseology with one 
 of those quoted from Irenseus. Only a single, and evidently 
 
 * De Resurrect. Carnis, c. 8, pp. 384, 385. 
 
 t " QajB et quodam dominio Mortis pressa est." Air. Hseres. V. 13. 3. 
 
 tibid. V.I.I. II Ibid. V. 1. 2. f Ibid. V. 1. 1. 
 
§ XVIII.] THE RANSOM. 95 
 
 an interpolated, manuscript of this epistle exists in the origi- 
 nal, nor has any ancient translation been preserved which 
 might aid in eliminating from it later additions. Clement 
 lived before the Gnostic controversy, during or after which 
 I suppose the passage included in brackets to have been add- 
 ed. " In love the Master assumed our cause. From the 
 " love which he had for us, Jesus Christ our Lord, in accord- 
 " ance with God's will, gave his blood for us [even his flesh 
 "for our flesh, and his soul for our souls]. See, beloved, 
 " how great and wonderful is love." * 
 
 StertuUiatl says that Christ " died - - - on account of the 
 " Church, that he might commute body for body, the fleshly 
 " for the spiritual," t that is, that he might give his physical 
 body for the Church, which in a metaphorical or spiritual 
 sense was termed his body. Elsewhere he speaks of Christ 
 as the " Redeemer of the flesh." f 
 
 3. Why Satan accepteb it. 
 
 It might 'seem that a single human body or soul, or both 
 united, would be but a poor indemnification to Satan for los- 
 ing the souls of mankind, yet none of the Fathers — in the 
 period at least under Consideration — have attempted to ex- 
 plain his willingness to receive it. 
 
 There is another difficulty, however, lying on the face of 
 the views which have been presented, namely, that Satan did 
 not retain possession even of this soul. The solution — such 
 as it is — of this difficulty must be found in the fact that 
 Christ's incarnation had been concealed from Satan, and in 
 the explanation presented by the following passage. " To 
 " whom," says ©risen, " did (Christ) give his soul as a ran- 
 " som for many ? Not, of course, to God. || Was it then to 
 
 * CC. 49, 50 (XXI. 7, 8). t Adv. Marcion. T. 19, p. 613. C. 
 
 t De Eesurrect. Camis, c. 2, p. 380. A. 
 
 II Some language of the Fathers might, if uttered by a modern divine, 
 
96 UNDERWORLD MISSION. [§ XTIII. 
 
 " the Evil One ? [Certainly,] for he held us in his power 
 " until the soul of Jesus should be given him as our ransom, 
 
 " he being deceived by the supposition that he could hold 
 
 "it in subjection, and not perceiving that it must be retained 
 " at the cost of torture which he could not endure.* Where- 
 " fore Death, thinking to have become already his master, is 
 " his master no longer, he being rendered '■free among the 
 " ' dead,'' stronger than the power of Death ; and so much 
 " stronger, that of those whom Death had overcome all who 
 " wished could follow him, Death no longer availing any thing 
 " against them ; for whoever is with Jesus is free from seiz- 
 " ure by Death, aveTTtKrjnTos ian TO 6avdTio. f 
 
 It was with a feeling of disappointment and regr&t that I 
 perused for the first time the above passage in a writer whose 
 wildest fancies are usually tinged with moral beauty. He is 
 not the only individual, who, in attributing to one of the Sav- 
 iour's natures what could not have been promised, performed, 
 or affirmed by the other, has clouded the Saviour's character 
 with the appearance of deceit. 
 
 seem to imply a belief in the Vicarious Atonement, — in a satisfaction 
 made to God. But so far at least as concerns those who lived in the sec- 
 ond and third centuries, I believe that, in an^ instance where they have 
 explained their own meaning, such a sense could not be forced into it. 
 Hagenbach, whose Doctrinal History is entitled to a foremost rank 
 among works of its kind, who, to quote from the title-page of his," Church 
 History of the 18th and 19th Centuries," writes from the point of view of 
 " Evangelical Protestantism," and from his remarks on the Socinians in 
 his Doctrinal History (Vol. II. § 268, 2d edit.) appears to lay stress on 
 the Atonement, — Hagenbach states that in Tertullian, who first uses 
 the term " satisfaction," this expression has a sense the reverse of " vicari- 
 ous," that Tertullian uses it " of those who by confession and active re- 
 "pentauce make reparation for their own sins." See his Doctrinal His- 
 tory, 2d edit., Vol. I. § 68, and note 5. 
 
 * Christ, it will be remembered, descended " to wrestle with the pow- 
 " ers there as their master." The only natural sense of the passage above 
 is that Satan found his " wrestler's grasp " linendurable. 
 
 t Comment, in Matt. Tom. XVI. 8, 0pp., Vol. III. p. 726. A. B. 
 
§ XIX.] RECONCILIATION TO GOD. 97 
 
 § XIX. RECONCILIATION TO GOD. 
 
 The Fathers regarded our sins as the means by which the 
 dsemons obtained dominion over us. They also regarded 
 these daemons as the prompters of our sinful inclinations. 
 Whilst misled into sin by the agency of these dsemons, we 
 were of course alienated from God. If Christ by a victory 
 had inspired terror into the powers of darkness, or by a ran- 
 som to their prince had bought them off, so that they were 
 willing to let his followers alone, the natural inference 
 would be, that Christians need no longer be alienated from 
 God. They could return to him. 
 
 The whole history of the Christians evinces, that any expres- 
 sions which indicate their having been ransomed or won from 
 the powers of darkness must be taken with considerable allow- 
 ance.* Yet they do treat themselves as peculiarly exempt 
 from influences of the d8emons,+ and though not always defi- 
 
 * A volume might be filled with their ideas of the contest which was 
 still going on. The following may not be uninteresting to the reader as 
 a specimen of views entertained by a spiritually-minded man concern- 
 ing the moral conflict of Christians. Clement of Alexandria, speaking of 
 the " spiritual powers against which we wrestle," says : " For I think that 
 "it is an occupation of the maleficent powers, that they endeavor to in- 
 " fuse their own disposition into every thing, so that they may throw 
 " down and gain possession of us who have renounced them. It nat- 
 " urally follows that some get thrown down. But as often as men grap- 
 " pie more athletically in the conflict, the aforesaid powers fighting an all- 
 " powerful battle, and advancing even to the crown, then give out covered 
 " with ' bloody dust ' (eV noXKa rm \idpa), and wondering at the vic- 
 "tors." Strom. Lib. II. 20, p. 4S7. A similar passage occurs, Strom. 
 Vn. 3, p. 839, lines 40-45. 
 
 t Even the Theosophic Gnostics held that after baptism the evil spirits 
 " trembled before him on whom but a little previously they operated." 
 Doct. Orient, c. 77, p. 987. Knowledge, their own peculiar privilege, 
 produced the same effect. Ibid. c. 78. 
 9 
 
98 UNDEKWORLD MISSION. [§ XIX'. 
 
 nite, and sometimes perhaps inconsistent, as to the manner 
 in which Christ had effected this, there are passages in which 
 this moral exemption is connected with Christ's Victory or 
 Eansom, and in some of them our own service of God or re- 
 union with him is blended into the conception. 
 
 ©rigett, or the author of the Homilies on Luke ascribed 
 to him, quotes from Luke (i. 69-71), '"Jfe has raised 
 ^'■'■up a horn of salvation for us in the house of David his 
 "^ son, as he spoke hy the mouth of the holy prophets, — a 
 " ' salvation from our enemies,^ " and continues his com- 
 ments and quotations thus : " Let us not now think that men- 
 " tion is made of physical, but of spiritual enemies. For the 
 " Lord Jesus came ' mighty in hattle,^ * to destroy all our 
 " enemies, that he might free us from their snares, — ^from the 
 " ' hand of our enemies and the hand of those who hate us.'' 
 
 " ' To perform mercy to our fathers.'' I think that, at the 
 " advent of the Lord, our Saviour, Abraham and Isaac and 
 " Jacob enjoyed God's mercy. - - - 
 
 " We were not sensible of our enemies, nor did we per- 
 " ceive them fighting against us, but unconsciously {nescimus 
 " quomodo) we were rescued from their jaws and snares in a 
 " moment, and suddenly, and he transferred us into the in- 
 " heritance and lot of the just. And we were '■ freed from 
 " ' the hand of our enemies without fear that we might 
 " ' SERVE God in holiness and righteousness before him 
 
 " ' ALL OUR DAYS.' " f 
 
 jjreitflcna had apparently a similar conception floating be- 
 fore his mind, together with that of a release from the Under- 
 
 * An allusion to Ps. xxiv. 8. Jesus being regarded, according to a 
 common conception, as the special Deity of the Old Testament. See Ap- 
 pendix, Note A. 
 
 t In Lucam Hom. A, Vol. III. p. 943. I follow the Latin translation, 
 suspecting that many of the Greek fragments collected by Grabe and 
 Combefisius may be restatements merely of the same ideas by other 
 hands, with no effort to copy verbally. 
 
§ XIX.J RECONCILIATION TO GOD. 99 
 
 world, in a passage already quoted : "By a man (i. e. by a 
 "human Christ) it was proper that he (the apostate angel), 
 " when conquered, should be bound, - - - that man, being 
 
 " FREED, SHOULD RETURN TO HIS GoD."* 
 
 The Epistle ascribed to jBarttubas tells us : " It is written 
 " in what manner the Father commanded him (Christ) that, 
 
 " RANSOMING US FROM DARKNESS, HE SHOULD PREPARE FOR 
 
 " HIMSELF A HOLY PEOPLE. For the Prophet says (Is. xlii. 
 "6, 7), ^ I the Lord thy God have called thee in righteous- 
 " ' ness, - - - and will strengthen thee, - - - to open the eyes of 
 " ' the Mind, to lead out the bond from their fetters, and such 
 " ' as sit in darkness out. of the prison-house.'' Know there- 
 " fore whence we were ransomed." + If the ransom from 
 darkness be not a mere figure of speech, it must mean from 
 the Powers or Prince of Darkness. The last part of the quo- 
 tation from Isaiah may have been understood by the writer 
 as referring to the release of the departed from the Under- 
 world. He believed Christ's Underworld Mission, | and that 
 the Saviour had ransomed us from Death. || 
 
 According to Jfustitt, " The offering of wheat-flour - - - 
 " for those purified from leprosy was a type of the Eucha- 
 " ristical [thank-offering] bread, which Jesus Christ our Lord 
 " gave us to partake of in remembrance of the suffering 
 " which he suffered for such as are purified in their souls 
 " fronn all wickedness, that we may at the same time th^nk 
 " God, both for the creation of the world and all things in it, 
 " on man's account, and for our liberation from the evil in 
 " which we were, and for the overthrow of the ' Powers and 
 "Authorities' [the evil spirits], with a perfect overthrow, 
 " through him who, in accordance with his will, became sub- 
 "ject to suffering."^ The connection between Christ's suf- 
 fering and this liberation Justin does not explain. 
 
 * Cont. Hseres. V. 21. 3. t C. 14 (XII. 20-22). 
 
 J See § VI. II See § XXII. 4. 
 
 1 Dialog, c. 41, p. 137. D. E. In a preceding chapter (o. 39, p. 136. 
 
100 UNDERWORLD MISSION. [§ XIX. 
 
 SCertnllion appears to identify the purchase of man from 
 HIS SINS with the ransom paid in the Underworld. After 
 speaking of Christ's sufferings and death, he adds : " All this 
 " that we might be bought from our sins. The sun disap- 
 " peared on the day of our purchase. Our emancipation 
 " took place in the Underworld and our stipulated price is in 
 " heaven (apud inferos emancipatio nostra est et stipulatio 
 " nostra in ccelis). The eternal gates were lifted up that 
 " the King of Glory might enter, — the Lord of Hosts, who 
 " had bought man from the earth, nay, from the Underworld, 
 " into heaven. - - - And the Lord ransomed him from the 
 " angels, — the world-ruling powers, — from the spirits of 
 " wickedness, [and as a consequent] from the darkness of 
 " this age, from eternal judgment, from perpetual death." * 
 
 Elsewhere, if I understand him, he directly connects the 
 liberation from Satan or his angels with reconciliation to God. 
 Opposing Marcion's idea of another Deity than the Creator, 
 Tertullian asks : " To whom does (Christ) reconcile all things, 
 " making peace by the blood of his cross, unless to Him 
 " whom all things had offended, against whom they had re- 
 " belled through the promptings of the transgressing angel 
 " (or angels), whose they lately were." t 
 
 B. C.) Justin interprets Psalm Ixviii. 18, — "He ascended on high, he led 
 " captive the captives," — as a prediction that the Christians should be "led 
 captive " out of their error or wandering (jrXai^y, the same word which 
 after a few lines Justin connects as an adjective with Satan, the author of 
 it). Whether this excludes any application by him of the same passaga 
 to the release of the departed from the Underworld, or whether the re- 
 lease of both living and dead from Satan's power were identified in Jus- 
 tin's mind as parts of man's liberation, is not a question to be pronounced 
 upon positively. I incline to the latter idea, as jnost consonant with the 
 views of the age. 
 
 • De Fuga in Persecut. u. 12, p. 697. D. 
 
 t Adv. Marcion, V. 19, p. 613. B. Per tramgressionem cujus novissime 
 fuerant. Tertullian uses " the Transgression" for the transgressing angel 
 (or angels), in the same manner as Irenseus uses " the Apostasy," Apo- 
 
§ XX.] DISCOMFORTS OF THE TTNDERWOELD. 101 
 
 The reader may wish also to exercise his own judgment 
 as to whether the idea of reconciliation, in the following pas- 
 sage from Cgprion, be intended as the effect of what pre- 
 cedes it, or whether it merely stand in juxtaposition therewith. 
 Speaking of immortality, he treats it as a favor which Christ 
 confers " by subjecting Death to the trophy of his cross, by 
 " ransoming the believer at the price of his blood, by reoon- 
 " ciling man to God, by vivifying mortality with a celestial 
 " regeneration." * 
 
 To preserve unity of translation, I have used the word 
 " ransom " in the foregoing extracts, where sometimes, per- 
 haps, the writer thought of a " redemption " effected by force. 
 We have already seen that Justin connects the idea of power 
 with the term " Ransomer," in a passage which the reader 
 would do well to compare with the present head.f 
 
 § XX. DISCOMPOETS OF THE UNDERWOKLD. 
 
 The Heathen conception of an Underworld was far from 
 cheerful. Even its abodes for the innocent | were but a 
 miserable exchange for this life. 
 
 stasia for the apostate angel, Lib. V. 1, 1. So in 1 Pet. i. 1, Siaa-Tropd, 
 " the Dispersion," means the dispersed Jews, and in Eph. iv. 8 " the 
 Captivity " means the captives. 
 
 * Ad. Demet. p. 196. On the vivifying of mortality, see Appendix, 
 Note B. 
 
 t See note to the extract from Justin, under § IX. 
 
 J These must not be confounded with Elysium, otherwise called the 
 Elysian Fields. According to Smith's Classical Dictionary, Article Ely- 
 sium : " In Homer (Od. IV. 563), Elysium forms no part of the realms of 
 " the dead ; he places it on the west of the earth, near Ocean, and de- 
 " scribes it as a happy land, where there is neither snow, nor cold, nor 
 " rain, and always fanned by the delightful breezes of Zephyrns. Hither 
 " favored heroes, like Menelaus, pass without dying, and lire happy 
 9* 
 
102 
 
 TJNDEKWORLD MISSION. [^ XX. 
 
 In a somewhat copious account of the Lower Regions 
 given us by t)irgil in the sixth book of his ^Eneid, we are 
 told : " The next localities [after those allotted to such as have 
 " been unjustly put to death] are inhabited by the afflicted, 
 " who in innocence destroyed themselves, and, sick of the 
 " light, threw away their own life. How gladly would they 
 " now endure poverty and severe labor [provided it were] in 
 " upper air!"* 
 
 The Christians who installed Satan as ruler of the Under, 
 world did not certainly add to its attractions as a residence; 
 yet it may be doubted whether his presence increased their 
 conceptions of its gloom. In fact, the distinction in it be- 
 tween Abraham's bosom and tlif abode of the wicked, though 
 theologically recognized by Christians, seems to have been 
 merged in the generally desolate and dreary ideas of the 
 whole region.t 
 
 " under the rule of Rhadamanthys. The Elysium of Hesiod and [that of] 
 " Pindar are in the Isles of the Blessed {fiaKapcov vrjaoi) which they 
 " placed in the Ocean. - - - The Elysium of Virgil is part of the lower 
 " world, and the residence of the shades of the Blessed." This last 
 statement needs modification. The Elysian fields are, indeed, according 
 to Virgil, the temporary abode of a few from among the dead {paudlata 
 ana tenemus, VI. 744) who have been put through a kind of purgatory 
 or purifying process (Book VI. 736 - 743) ; but as JEneas and his com- 
 panions, after traversing the Underworld, pass through the gateway that 
 leads to them, " they recognize their own sun and their own stars " (VI. 
 641). Whence these fields would seem to be in upper air. And since 
 ^neas, on issuing from the ivory door of these fields, " cuts his way to 
 the ships" (VI. 899), Virgil perhaps endeavored to preserve former con- 
 ceptions by placing them on the shores of Italy (where the convenience 
 of his tale required them) as most analogous to the shores of the Atlantic. 
 He wished to place Anchiaes in them, and, unless he defied all tradition, 
 had to do this by making them the abode, not of those who had been ex- 
 empt from death, but of such as had passed through death. 
 
 •Book VI. 434-437. 
 
 t Beausobre overlooks this fact, as well as falls into some other errors 
 in his remarks concerning Marcion's view of Christ's Underworld mission, 
 which may be found in Histoire du Manicheisme, Vol. 11. p. 112. He, 
 
^ XX.] DISCOMFOKTS OF THE UNDERWORLD. 103 
 
 Ckment of S^lcjfonbrio, alluding to the despair, not of the 
 wicked, but of the good below, — the despair of those who 
 afterwards heartily accepted the Master's teaching as soon as 
 proffered, — speaks of them " as having given themselves up 
 " to destruction with the feeling of a man who voluntarily 
 " flings himself overboard into the sea." * And the passage 
 already quoted from the tDtiter to tl)e f «b«BJS can hard- 
 ly be interpreted in a natural manner without implying 
 this extremity of dread at the idea of consignment to the 
 " kingdom of Death." Christ partook of our nature, " that 
 " through his death he might destroy him who has the domin- 
 " ion of death, that is, the Devil, and [thereby] free as many 
 " as were subjected to a slavery during theie whole lives 
 " by their fear of Death.'''' f 
 
 The lines of Watts, applied to such a futurity, would be- 
 come more intelligible than if understood of any thing which 
 he himself can have been supposed to believe : — 
 
 " But darkness, Death (?), and long despair 
 Reign in unbroken silence there." 
 
 It was an hereafter which not only failed to buoy or sustain, 
 but which oppressed the soul. 
 
 S^ertulliait) at the date of his tract De Anima, maintained 
 that, prior to the resurrection. Christians themselves, except- 
 ing martyrs, were not exempt from the Underworld. In that 
 treatise, therefore, he might have been expected to bring into 
 strong light the distinction between Abraham's bosom and 
 the place of the wicked, a distinction which he himself held. 
 Yet, in that very tract, when his opponents exclaim, " What 
 " difference is there then between Heathens and Christians if 
 " the same prison awaits both .' " J — he does not attempt to 
 
 however, is more successful than Mosheim in seizing Marcion's point 
 of Tiew. 
 
 * Strom. VI. 6, p. 763. 
 
 t Ch. ii. 14, 15. 
 
 t De Anima, c. 55, p. 353. C. 
 
104 UNDEEWORLD MISSION. [§ XI. 
 
 discriminate between their respective abodes, but argues that 
 martyrs only enter Paradise, and concludes : " Recognize, 
 " therefore, a difference in death between the heathen and 
 " believer in case you lay down your life for God, - - . 
 " not in gentle fevers and in bed, but in tortures."* 
 
 The Underworld is treated in the first of these extracts as 
 a prison, and in this light Tertullian seems to have been fond 
 of identifying it with the prison mentioned by the Saviour, 
 Matt. V. 26. He alludes in one passage to the Second Com- 
 ing of Christ, which Christians deemed close at hand, and to 
 the change which, in accordance with 1 Cor. xv. 52, the 
 living were then to experience, and exclaims, " Who is there 
 " that will not desire, while yet in the flesh, to put on immor- 
 " tality, and [simply] to continue his life, - - - so as not to 
 " experience [a confinement in] the Underworld, where even 
 " ' the last farthing will he exacted.'' " t 
 
 Elsewhere he expresses an analogous idea, in a passage 
 which is curious both as a specimen of interpretation and 
 morality ; for since Tertullian held to a simultaneous res- 
 urrection, it implies that the good, or the less faulty, were, by 
 the " delay of the resurrection," to be detained in prison 
 whilst the last farthing was being exacted from their com- 
 panions. " If," says he, " the tnention of an adversary in 
 " the accompanying observation [' Agree with thine adver- 
 " ' sary^] be understood of the Devil, you will be admonished 
 " to enter into that concord with him also, which results from 
 " fidelity to your agreement. For you have agreed to re- 
 " nounce him and his pomp and his angels. This was the 
 " agreement between you. Mutual friendship depends on your 
 " keeping your pledge, and not resuming afterwards any of 
 "his things which you have forsworn, — which you have 
 " returned to him, lest he present you to God the judge as a 
 
 * De Anima, c. 55, p. 353. D. 
 t De Resurrect, c. 42, p. 410. B. 
 
§ XXI.] LOCALITY OF PARADISE. 105 
 
 " defrauder and transgressor of your agreement, - - . and the 
 "judge deliver thee to the executing angel, and he commit 
 "thee to .the Underworld prison, whence you shall not be dis- 
 " missed until every trifling fault be discharged by a delay of 
 " the resurrection. What can be more suitable than this 
 " meaning ? What truer than this interpretation .' " * 
 
 The reader, probably, will have already inferred that 
 Noughts of consignment to the Underworld were not pecu- 
 liarly pleasing either to those — the mass of Christians — 
 whose theology exempted them from, or to those— the few 
 exceptions— whose theology subjected them toil. He will 
 also be prepared to comprehend why one class of Catholics,+ 
 who were deterred by the fear of heresy from sending Chris- 
 tians to heaven at death, might be deterred by popular feel- 
 ing from sending them to the Underworld, and be left in per- 
 plexity as to how they should dispose of them. 
 
 § XXI. LOCALITY OF PARADISE. 
 
 1. Object of the Inquiry. 
 
 The unanimity of the Early Christians in never turning 
 their eyes to the Underworld as a locality for Paradise, will 
 have some bearing on an argument yet to be offered for the 
 genuineness of the Gospels. The frequency with which it 
 was located in heaven may explain the fact, that that portion 
 of the Catholics | who feared to send the righteous either to 
 Heaven or the Underworld at death, did not in a body fall 
 back upon Paradise as a substitute. The words of Paul 
 (2 Cor. xii. 4) and common opinion gave such support to its 
 
 * De Aniraa, c. 35, p. 338. C, D. 
 t See 4 XXII. 4. 
 } See § XXn. 4. 
 
106 UNDERWORLD MISSION. [§ XXI, 
 
 heavenly locality, as to make them afraid of countenancing 
 heresy if they sent believers thither before the resurrection. ' 
 That Paradise was never located by the Early Christiarfj 
 in the Underworld, I should have deemed too obvious for ar- 
 gument, were not the contrary advanced in such a work as 
 the Doctrinal History of Crusius and Hase,* and partially 
 countenanced by what appears to have been an oversight or 
 misconception of Huet and Muenscher.t 
 
 * Baumgartenn Crusius, iu his text -book of Doctrinal History, states 
 "that Paradise and Heaven were constantly distinguished [from each 
 " other]," referring for his authority to " Cyril of Jerusalem and others, 
 " as Origen." See note on p. 1301. In his later work, the Compendium 
 of Doctrinal History, he says, " Paradise became gradually elevated in 
 " glory (verklaert) from a locality of the Underworld to a situation in 
 "heaven." Vol. II. p. 388. He wrote the text to this volume without 
 the notes, which, with the exception of the first few pages, were subjoined 
 after his death by Hase. The note of Hase on this last quotation is as 
 follows : " Paradise, in the history of Church opinions, has experienced 
 " more wanderings than the Holy House of Loretto. According to He- 
 "brew conceptions, a portion of the earth; according to comparisons 
 " with Elysium, a constituent part of the Underworld ; gradually elevated 
 " into heaven ; then, especially by the mystics of the Middle Ages, com- 
 " pletely called in question as a locality, and conceived of as a spiritual 
 " condition." Vol. II. note C. on p. 388. TertuUian, it may be remarked, 
 is the only writer of the first three centuries, unless some passage have 
 escaped me, who compares Paradise with the Elysian fields, and in the 
 passage where this occurs, he places it on earth, not in the Underworld. 
 
 t Huet in his Origeniana, Lib. II. c. xi. Qucest. 12, makes an imperfect 
 quotation from Origen (InNumerosHomil.XXVI. 4, Opp.,Vol.n.p.372. 
 C), and has misled himself and Muenscher into the opinion that Paradise 
 is there confounded with Abraham's bosom, the latter of which localities 
 is commonly placed in the Underworld. In the passage in question Ori- 
 gen speaks of the soul at death as " transferred to the next life (or worid, 
 " aliud sectdum) which is denominated either Abraham's bosom — ot 
 " Paradise, - - - or [by the titles of] any other places or mansions known 
 " perchance to God, through which the soul that trusts in God passes, until 
 " it comes to the river which makes glad the city of God." He is speakiiig, 
 as it would seem, of distinct localities. 
 
 The identification of Paradise and Abraham's bosom thus erroneously 
 
^ XXI.] LOCALITY OF PARADISE. 107 
 
 In the Greek translation of Genesis, the term " Paradise " 
 corresponds to the English rendering garden (ch. ii. 8), and 
 would naturally convey the idea of an earthly locality. The 
 language of Paul (2 Cor. xii. 4) suggests a heavenly one.* 
 Some Christians adopted the one theory, some the other, 
 some were enabled by their theology to adopt both. Irenseus 
 may have tried to stand on middle ground, and Tertullian 
 was bold enough to defy all common opinions when it suited 
 his convenience. 
 
 2. Twofold Theory. 
 
 CDrij^n, following out, perhaps, his system concerning 
 the twofold sense of Scriptures, believed in a heavenly and 
 an earthly Paradise. The former he located in the third 
 heaven, for he affirms that Paul heard in the third heaven 
 what, according to his own quotation immediately preceding. 
 
 attributed to Origen, is by Beausobre, in his valuable History of Man- 
 ichfflism (Vol. II. p. 112), ascribed to the Fathers without especial lim- 
 itation, and without any reference to support it. Beausobre's work is 
 suggestive, and, on most points, richly supplied with references, but his 
 statements are not to be received without examination. Whoever reads 
 his remarks on the above-cited page concerning Hades, Tartarus, Para- 
 dise, and Abraham's bosom, will find errors enough in two or three sen- 
 tences to evince the need of caution while perusing him. 
 
 Tertullian, who in one work likens Paradise to the Elysian fields, 
 (Apol. c. 47), in another (Adv. Marcion. IV. 34), both of which will here- 
 after be quoted, likens Abraham's bosom to the same locality. In either 
 case he means a locality outside of the Underworld. — See the fourth di- 
 vision of this, and the fifth of the twenty-second section. 
 
 * The language of Paul implies a prior belief among the Jews, or 
 among some of them, that Paradise was in heaven. Without this the 
 Apostle would hardly have been understood. The same is corroborated, 
 moreover, by one of Wetstein's quotations appended to Luke xxiii. 43 : 
 " Chagiga, fol. 14. 2. ' Four have entered Paradise by the hand of God.' 
 " Schol. ' Not that they in fact ascended, but they seemed to themselves 
 "'.to ascend.'" 
 
108 UNDERWOHLD MISSION. [§ XII. 
 
 he heard in Paradise.* In this Paradise Adam had originally 
 been. " The Lord God," says Origen, " cast him out of 
 " Paradise and placed him on this earth over against the Par- 
 " adise of delights, and this was the punishment of his fault, 
 " which has certainly passed upon all men. For we are all 
 " formed in this place of humiliation [the earth], and valley 
 " of tears ; whether because all who have been bom from 
 " Adam were in his loins and were ejected equally with him- 
 " self, or whether in some inexplicable manner, known to 
 " God alone, each individual [Origen believed the pre-existence 
 " of souls] has been cast out and received condemnation." t 
 
 Elsewhere he says : " Who is so silly as to believe that God, 
 " like a human farmer, planted Paradise [a garden] in Eden 
 " towards the east, and put a visible and perceptible tree of 
 " life in it, so that any one by eating of this tree should partake 
 " [of the knowledge] of good and evil .? " J 
 
 Of the earthly Paradise he says : " I think that whoever 
 " departs this life in holiness will remain in a certain place 
 " on earth which the Scriptures call Paradise, as in a place of 
 " instruction, and, if I may so express it, a school for souls, 
 " in which they are taught concerning all things that they 
 " have seen on earth, and receive certain hints also of the 
 " future. - - - If any one is clean in heart, and particularly 
 " pure in mind and quick in the use of his faculties [exerci- 
 " tatior sensu), he will depart at an earlier day, and ascend 
 " without delay to the region of the air (aeris locum), and 
 " will [finally] arrive at the kingdom of the heavens, by pass- 
 " ing through the mansions, if I may so express myself, of 
 " the several localities which the Greeks call spheres, (that 
 
 " Fragmenta, Vol. IV. p. 694. A. Compare Ad. Martyr. 13, 0pp., Vol. 
 I. p. 282. E. 
 
 t Comment in Rom. Lib. V. 4, 0pp., Vol. IV. p. 556. A. B. Compare 
 p. 546. A. 
 
 X De Principiis, IV. ii. 16, 0pp., Vol. I. p. 175. 
 
y ^^^'J LOCAilTY OP PAKADISE. 109 
 
 "is, globes,*) but which the divine Scripture names heavens. 
 " - - - The Saviour alludes to these diverse localities when he 
 "says (John xiv. 2), ' In my Father''s house are many man- 
 "'sionsVf 
 
 illarrioil was no advocate of double senses in Scripture, 
 yet he seems to have believed in a celestial and terrestrial 
 Paradise. According to Tertullian, " He treats every ques- 
 " tion concerning Paradise " ; | but as TertuUian's object was 
 to ridicule rather than to state Marcion's opinion, it is only 
 by an eductive process that we can attain it. A preparatory 
 remark or two may assist us in eifecting this. The super- 
 terrestrial system of Marcion, unlike that of the Valentinians, 
 did not extend beyond the heavens, of which he seems to have 
 numbered but three, — a number probably adopted from 
 Paul's words (2 Cor. xii. 4). || In the third heaven — to 
 which it will be remembered that Paul was caught up — 
 dwelt the Supreme Deity and Christ. Tertullian quotes the 
 opinion of Marcion, that from love of man Christ " descend- 
 " ed from the third heaven." |f And again, after quoting 
 his view that one who from the course of argument must be 
 the Supreme Deity had " his own world and his own heaven," 
 he adds, " But we shall see about that third heaven when 
 " we come to discuss your copy of the Epistles." ** The 
 heaven of the Creator was a lower one. According to the 
 same writer, Marcion " maintains that he (Christ) in the fif- 
 " teenth year of the reign of Tiberius descended into Caper- 
 " naum, a city of Galilee, — of course from the heaven of 
 
 ' An addition, no donbt, of the Latin translator, 
 t De Principiis, II. xi. 6, Vol. I. p. 106. F. A. B. 
 i Adv. Marcion. V. 12, p. 600. B. 
 11 See Appendix, Note C. 
 
 IF " Considera hominem — hoc opus dei nostri, quod tuus dominus 
 
 " adamavit, propter quem - - - de tertio coelo descendere latoravit." Adv. 
 
 Marcion. I. 14, p. 439. D. 
 ** Ibid. 1. 15, p. 440. B. 
 10 
 
110 T7NDEKW0KLD MISSION. [§ XII. 
 
 " the Creator, into which he had previously descended from 
 " his own, so that in proper order his descent ought first to 
 " have been described out of his own heaven into that of the 
 " Creator." * 
 
 The Creator's Paradise must, according to Marcion, have 
 been on earth, + and the one to which Paul was carried — the 
 Paradise of the Supreme Deity — must have been above the 
 Creator, for Tertullian ridicules the unwillingness of Marcion 
 to consider the Supreme Deity as using what belonged to the 
 other. He asks " whether (the Supreme) God could not 
 " have a Paradise of his own upon earth, without obtaining the 
 " use of the Creator's [for the interview with Paul] by way 
 of a favor." f A probable conjecture is that Marcion lo- 
 cated the heavenly Paradise in the third heaven. 
 
 3. Paradise in Heaven. 
 dCertullifltt represents oppoufttts as maintaining the soul's 
 
 * Adv. Marcion. IV. 7, pp. 506. D., 507. A. So too in another place, 
 " If he (the Supreme Deity) has his own world below him and aboTCthe 
 " Creator, he must have made it in the vacant space between his feet and 
 " the Creator's head." Ibid. I. 15, p. 440. C. 
 
 ■ t Marcion did not regard matter, which he deemed self-existent, as a 
 suitable substance out of which to form anything very perfect. He main- 
 tained, according to Theodoret, that the Creator " from the purest of it 
 " had formed the heaven, from the remainder the four elements, and from 
 " the dregs Hades and Tartarus. And again, sifting out the purest of the 
 " earth, he prepared Paradise." Theodoret, Hseret. Nugee, 1. 24, Vol. IV. 
 p. 158. 
 
 t Adv. Marcion. V. 12, p. 600. B. Tertullian in the same passage car- 
 ries out his ridicule of this scrupulous non-appropriation of what belonged 
 to the Creator, by alluding to Paul's words, 2 Cor. xii. 7, 8 : " There vxs 
 " given me a thorn in thejiesh, the messenger of Satan to buffet me. — I besought 
 " the Lord thrice thatit might depart from me." He remarks : " I wonder that 
 " your excellent Lord - - - should cnflf his own apostle by a messenger of 
 " the Creator's Satan rather than by one of his own.'' Marcion, it will 
 be remembered (see § XIV.), regarded Satan as an angel — a fallen one 
 probably — of the Creator. 
 
§ XXI.] LOCALITY OF PARADISE. Ill 
 
 direct departure at death to Paradise, which he meets by the 
 question, " How will the soul be exhaled into heaven " * prior 
 to the judgment .? so that these opponents must have placed 
 Paradise in heaven. 
 
 He himself sometimes places Paradise in heaven. That 
 he at others locates it on the earth, is to be accounted for 
 more probably by the supposition of inc'onsistency, than by 
 that of his having held the twofold theory. In his work on 
 Patience, he treats man as originally " innocent, the friend of 
 " God his neighbor [so called, perhaps, because both lived 
 " in the same locality], and a colonist t of Paradise ; but when 
 " he gave way to impatience he ceased to know God, and to 
 " have the capacity of enduring celestial things. Thence- 
 " forward man was given to the earth, and ejected from the 
 " sight of God." f 
 
 According to Irenaeus, the OflUntittiottS " maintain that 
 " the seven heavens [of the Creator] are - - - angels, - - - and 
 " Paradise, since it is above the third heaven, they call the 
 " fourth." II And it must no doubt be Valentinians to whom 
 the Doctrina Orientalis alludes as holding that " Man was 
 "created in Paradise, — the fourth heaven."^ 
 
 The above extract from Irenseus assumes that Paradise is 
 ABOVE the third heaven. On the reason for assuming this, 
 some light may be thrown by the manner in which Clement 
 of ^ligeanbrio quotes Paul : " I know a Christian who was 
 " caught up into the third heaven, and thence into Para- 
 "dise."** Clement believed, therefore, as would seem, 
 that Paradise was above the third heaven. 
 
 * De Anima, C. 55, p. 353. C. 
 
 t TertuUian regarded man, not as created, but as colonized in Paradise. 
 } De Patientia, c. 5, p. 162. A. B. 
 
 Illren. cont. Hares. I. 5. 2 (I. 1). Compare Tertul. adv. Valentin, 
 c. 20, p. 298. C. 
 IT C. 51, Clem. 0pp. p. 981. 
 ** Strom. V. 12, p. 693. Comp. 2 Cor. xii. 2, 4. 
 
112 r UNDERWORLD MISSION. 
 
 \_% XXI. 
 
 €j)1irian places Paradise in heaven, or identifies it with 
 heaven. To avoid repetition, the reader is referred for his 
 views to Note E of the Appendix. 
 
 4. Paradise on Earth. 
 
 a:t)eO}]l)iIU6 writes with his eye on the Old Testament nar- 
 rative, which in his opinion clearly implies that Paradise is 
 on the earth. With two of the rivers which flowed out of it 
 — the Tigris and Euphrates — he was well acquainted, see- 
 ing that they were near to [Antioch] where he lived {nostris 
 regionihus vicini). Of the other two which watered the East, 
 one, the Geon, flowed round the whole of Ethiopia, and was 
 " said to appear in Egypt under the name of Nile." Para- 
 dise was midway in beauty — not in locality, as Theophi- 
 lus is sometimes mistaken to have said — between heaven 
 and earth.* Man after the resurrection was to be replaced 
 in it.t 
 
 According to iH«tl]obiu0, " Paradise, whence we were 
 " ejected in our first parent, is manifestly a spot selected from 
 " this earth as a pleasant resting-place, and set apart as a 
 " better habitation for the saints. Thence appear the Tigris 
 " and Euphrates and other rivers which issue from it, pour- 
 " ing their discharge of waters into our continent. For they 
 " do not plunge down from the heavens above, since the earth 
 " could not sustain such a mass of water rushing from on 
 " high." I Paul, according to this writer, intended two dis- 
 tinct places when he spoke of being seized into the third 
 heaven and into Paradise. The whole passage of Methodius 
 was intended as an answer to Origen. 
 
 9[crtuUifln, in one work, as already seen, placed Paradise 
 
 * Ad. Autol. II. 24, p. 366. B. C. D. 
 t Ibid. II. 26, p. 367. D. E. 
 
 } The extract is to be found in Epiphanias Hseres. LXIV. 47, Vol. I- 
 p. 572. B. C. 
 
5 XXI.] locjIlity of paradise. 
 
 113 
 
 in heaven. In his Apology, however, addressed to the Hea- 
 thens, he borrowed its locality from their Elysian Fields. 
 These, at a time when the shores of the Atlantic were an 
 almost unknown region, had been placed by poetic fancy or 
 by popular belief on its distant borders, or on the islands 
 which it embosomed. Tertullian selected a spot equally un- 
 travelled by human foot for Paradise. He placed it south of 
 the torrid zone, which he treated as " a garden wall " to sep- 
 arate it " from the knowledge of the common world."* 
 
 He had no thought, however, of permitting the inference 
 that he was borrowing from the Heathens, but coolly informs 
 them that their own idea of the Elysian Fields, with all other 
 approximations to truth which they held, came to them from 
 the " Divine Literature." t 
 
 5. Statements less precisely worded. 
 
 Jfrettaeue says that " God planted Paradise in Eden to- 
 " wards the east" ; J not on this earth, as it would seem ; for 
 Adam was " ejected thence into this world." |1 In his opin- 
 ion, taken, as he informs us, from the J3r£Sbgters,Tf that is, 
 from some of the earlier Christians, it was one of three places, 
 — Pleaven, Paradise, and the Holy City, — to which, after the 
 renovation of this world, men shall be distributed accordingly 
 as they shall have borne fruit one hundred, sixty, or thirty 
 fold. It was to Paradise, according to Presbyters ** disciples 
 of the Apostles, that the translated (Enoch and Elijah) had 
 been taken. 
 
 Sotiatl, speaking of the daemons, or fallen angels, and 
 men, says that the former were cast down from heaven, but 
 
 " Apolog. c. 47, p. 42. B. t Ibid. p. 41. B. 
 
 } Cont. Hseres. V. 5. 1. II Ibid. 
 
 U Ibid. V. 36. 1, and Kouth, Reliq. Sac. Vol. I. p. 10. 
 ** Ibid. V. 5. 1, and Eouth, Reliq. Sac. Vol. I. p. 58. (N. B. The In 
 dex refers to p. 55.) 
 
 10* 
 
114 UNDERWORLD MISSION. [^ XXI. 
 
 men were expelled {i^aplirBrtiTav) " from the earth, not from 
 " this, hut from a better and more finished one." * 
 
 The author of the Pispute betJDcctt '^xt^dauQ aitb Monti 
 says of Adam and Eve, " They whom (the Devil) deceived 
 " by the promise of their becoming Gods were afterwards 
 " cast out of Paradise." t The writer probably regarded Par- 
 adise as in heaven, the proper place for Adam and Eve, had 
 they actually been what the Devil promised. 
 
 21 ittanicljacon is represented in the same work as ex- 
 plaining Paradise to be the World, and the tree of life to be 
 the knowledge of Jesus which is in the world ; \ an allegorical 
 interpretation which is also advanced by Clement of Alexan- 
 dria, II and which in the latter writer does not exclude the 
 belief of a special locality called Paradise. 
 
 According to Epiphanius, "• ^\txa% did not believe Para- 
 " dise to be perceptible to the physical senses, alaBrjTov, which 
 " was also a folly of Origen."t[ 
 
 8Ct)e QTlctttcntine homilies twice mention Paradise as the 
 original residence of Adam, without remark as to its local- 
 ity.** 
 
 I have found no mention of it in the undoubted writings of 
 Justin Martyr, nor in those of Athenagoras, Hermias, Arno- 
 bius, Minuciu* Felix, Commodianus, nor in the fragments 
 collected by Routh, save the two citations of Presbyters by 
 Irenaeus which are above given, and the quotations from the 
 Discussion of Archelaus and Manes. 
 
 6. Additional Eemarks. 
 PARADISE IN HEAVEN is at the present day regarded 
 
 • Cont. Grffic. Orat. c. 20, p. 261. D. 
 
 t Routh, Reliq. Sac. Vol. I. p. 124. 
 
 % C. 10, Routh Reliq. Sac. Vol. V. p. 62. 
 
 II Strom. V. 11, pp. 689, 690. 
 
 T Epiphan. Haeres. LXVII. 2, Vol. I. p. 711. B. 
 
 •* Horn. III. 39, XVI. 6. 
 
§ XXI.] LOCALITY OF PARADISE. 115 
 
 as the intermediate abode of the righteous until the resurrec- 
 tion.* If any trace of this view can be found in the second 
 and third centuries, it must be by inference, and that a very un- 
 certain one, from the writings either of Tertullian or Cyprian. 
 The Gnostics and such of the Catholic Christians as agreed 
 with them in sending departed souls immediately to heaven, 
 had no idea of ever bringing them down again to be united 
 to their bodies. On the other hand, the party among the 
 Catholics who defended a physical and general resurrection, 
 — for the two seem to have gone together, — condemned as 
 a grievous heresy the opinion of the soul's direct ascent to 
 heaven, which they regarded as overthrowing the resurrec- 
 tion. They seem to have thought that, if the soul once 
 reached heaven and bliss, there was little likelihood of get- 
 ting it back to earth. Tertullian would almost appear to 
 have gone a step further, and to have concluded that, if peo- 
 ple were hereafter to be raised odt of the earth, the only 
 method of securing this desirable end was by keeping them 
 UNDER it until the appointed tirae.t 
 
 CIti:priatt sends the righteous at death to Paradise in heaven, 
 but apparently with the intention that they should remain there 
 permanently. If he twice alludes to a general resurrection, 
 he nowhere connects it with the former idea. It was no 
 doubt an inconsistency natural to one who was in a state of 
 
 * In the Assembly's Larger Catechism the Saviour's words to the pen- 
 itent thief, " To-day shcdtthou be with me in Paradise," are quoted in proof 
 that righteous souls at death enter upon " communion with Christ in 
 " glory," (answer to Question 85, and note appended thereto,) which is 
 explained by the answer to the next question to mean, that they are " re- 
 " ceived into the highest (?) heavens, where they behold the face of God 
 " in light and glory, waiting for the full redemption of their bodies." 
 And in the answer to the succeeding question it is stated " that at the last 
 " day - - - the selfsame bodies of the dead which were laid in the grave, 
 " being then united to their souls for ever, shall be raised up by the power 
 "of Christ." 
 
 t See the 5th division of § XXII. 
 
116 UHDERWOKLD MISSION. [§ XXI, 
 
 transition from the theology of his master, Tertullian, to that 
 of the opposite school.* 
 
 ®«rtulliott twice concedes, not to the righteous, but to Mar- 
 tyrs only, an immediate transfer out of this life; into Paradise. 
 In one of these instances, and perhaps in the other, he in- 
 tends Paradise in heaven. " No one," he says, " on leaving 
 " the body, dwells immediately with the Lord, unless he 
 " who by the prerogative of martyrdom shall go to Paradise in- 
 " stead of to the Underworld." t And again, after identifying 
 Paradise with the region under the altar, f " where no othee 
 " souls were shown to John save those of the Martyrs,'' he 
 adds, " The only key of Paradise is your blood." {{ fle lived 
 in times of persecution, when it was necessary to cheer men 
 on to torture and death by better promises than that of an 
 imprisonment in the Underworld. The Martyrs were already 
 a kind of demigods, whose hopes of an immediate reward 
 even he dared not directly oppose. Both passages are, per- 
 haps, unwilling concessions, which Tertullian would rather 
 have withdrawn than developed. In the latter of them, and 
 in close connection with what has been cited, he maintains 
 that " heaven is open to no one while the earth remains," 
 and refers to a work no longer extant, which he had written 
 concerning Paradise, in which, says he, " we laid it down, 
 " that EVERY soul is sequestrated in the Underworld, until the 
 " day of the Lord." 
 
 * See his views in Note E of the Appendix. 
 
 t De Eesurreet. Carnis, c. 43, p. 411. B. C. 
 
 i Kev. vi. 9. I can offer conjecture only as to the cause of this identi- 
 fication. Tertullian, who spealis of the communion as an offering (De 
 Exhort. Cast. c. 7, p. 668. D.) may have treated the communion-table as 
 an altar. The Early Christians prayed with their faces to the east, and 
 may not improbably have placed their communion-table at that end of 
 their house of worship. If by analogy Tertullian regarded God's altar 
 as at the east, he may have reasoned that, since Paradise was in the east 
 (Gen. ii. 8), it was the region under the altar. 
 
 II De Anima, c. 55, p. 353. C. D. 
 
§ XXII. J EXEMPTION FKOM THE UNDERWORLD. 117 
 
 To PARADISE ON EARTH ©rigcit sent righteous souls, 
 not as to their intermediate abode until the resurrection, but 
 as to the first step of that ladder which reached to God's 
 throne. ©erUxUiatt also, in the passage wherein he places 
 the earthly Paradise south of the torrid zone, treats it as " a 
 " place of divine pleasantness destined for receiving the spir- 
 " its of the saints." Whether we suppose that this was to 
 take place before or after the resurrection, it is not easy to 
 be harmonized with the general theology of its writer. 
 
 } XXII. CHRISTIAN EXEMPTION FROM THE- UNDER- 
 WORLD. 
 
 1. General Statement. 
 
 In the second and third centuries, the Christians as a body 
 deemed themselves exempt at death from the Underworld, 
 and regarded this exemption as a privilege peculiarly their 
 own. We have seen * that Tertullian, who alone and for a 
 time defended an opposite view, represents his opponents as 
 asking, " What diflference is there, then, between Heathens 
 " and Christians, if [as on your supposition] the same prison 
 " awaits both." And Hermas has been quoted t as saying, 
 " Before a man receives the name of the Son of God, he is 
 ".destined to death ; but when he receives that seal, he is 
 " liberated from death and delivered over to life." Nor can 
 the connection leave any doubt that subjection to and exemp- 
 tion from the Underworld were implied in his use of the 
 terms Death and Life. Prior to Christ, all who died — all 
 save Enoch and Elijah — had in the opinion of Christians 
 gone thither. Since Christ, none but themselves escaped it. 
 
 Of these two statements, the former is sufficiently implied 
 
 * § XX. t See § Xin. 
 
118 UNDERWORLD MISSION. [§ ^^H- 
 
 in the discussion with Marcion, and in the consequent one 
 among Catholics. A limitation of it will be found in the excep- 
 tion made by some of Origen's opponents under § X. in favor 
 of Samuel and of God's especial favorites ; and also in the 
 Ascension of Isaiah, whose author makes the pseudo-Prophet 
 see all the saints since Adam in the seventh heaven.* 
 
 Such other limitations as the statements require will appear 
 in the fifth and sixth divisions of this section, save such as 
 may be called for by the Manichseans. Verbally it would be 
 true, that they also regarded Jews and Gentiles as doomed to 
 the Underworld, the region of Death, and Christians as ex- 
 empt therefrom. But with them there were only twp locali- 
 ties, corresponding to heaven and hell, and though the term 
 Hades (the Underworld) was undoubtedly interpreted by 
 them of, though it was one of their terms for, the latter place, 
 yet any ideas which might associate it closely with the com- 
 mon conceptions of an Underworld seem to glimmer through 
 or to be buried under such a predominance of other concep- 
 tions, that it might mislead rather than illustrate their system, 
 were the prominence of a separate head assigned it. 
 
 To avoid the need of repetition, I begin with the Marcionite 
 Gnostics. 
 
 2. The Marcionites. 
 
 Tertullian, after giving his interpretation of the parable con- 
 cerning' the rich man and Lazarus, says : " But Marcion 
 " forces a different interpretation. He maintains, namely, 
 " that either place of reward under the Creator, whether of 
 " torment or of refreshment, is located in the Underworld for 
 
 * Ch. IX. 7, 8. With which compare the belief of Micah and others 
 (Ch. II. 9) " in the heavenly ascent of the faithful." On the other hand, 
 in the same chapter (IX. 17), " many of the saints " are represented as to 
 ascend hereafter with Jesus from the Underworld, so that it is not easy to 
 say in how far such an inconsistent writer is to be regarded as an excep- 
 tion to the common opinion. 
 
§ XXII. j EXEMPTION FROM THE UNDEKWOHLD. 119 
 
 "subjects of the Law and the Prophets; but he explains 
 "the CELESTIAL gate and bosom, of Christ and his God."* 
 
 Justin Martyr, including the Marcionites unquestionably, if 
 indeed he do not refer exclusively to them, tells Trypho the Jew, 
 " If you meet with some who are called Christians, who do not 
 " believe this [the rebuilding of Jerusalem and the Millenni- 
 " urn], but dare to calumniate the God of Abraham and Isaac 
 " and Jacob, and who say that there is no resurrection of the 
 " dead, but that at beath their souls ahe received up into 
 "heaven, — do not regard them as Christians." t 
 
 3. Liberalist or Heterodox Catholics. 
 
 According to ©rigtn, " We who have coine at the close 
 " of the ages have an advantage. What is it.? If we depart 
 " in virtue and goodness, not taking with us the burdens of sin, 
 " we also shall pass the flaming sword [at the gate of Para- 
 "dise], and shall not descend into the regions where those 
 " awaited Christ who fell asleep before his coming." \ 
 
 That QLlement of ^Ic^anbria deemed exemption from the 
 Underworld a necessary consequent upon Christian belief, 
 and attainable through it alone, would seem evident from his 
 course of argument in § III. 2. 
 
 The Heathens may sometimes have been indignant that 
 the Christians should maintain this exemption as peculiarly 
 theirs. If so, it may have given occasion to the following 
 passage, which, however, is intelligible without such a sup- 
 position. " How," says ^mobitts, " do we hurt you, or 
 "what injury do we either do to, or invoke upon you, by be- 
 " lieving that the Omnipotent God will watch over us when 
 "we are about departing from our bodies, and, to use a 
 
 * Adv. Marcion. IV. 34, p. 559. C. 
 
 t Dial. c. 80, p. 178. A. The passage will be given more at length in 
 the Appendix, Note E. 
 t In Lib. Eegum Homil. n. Tol. II. p. 498. B. C. 
 
120 UNDEKWOKLD MISSION. ['5 XXII, 
 
 " common expression, will ' vindicate ' * us from the jaws of 
 " Orcus (the Underworld) ? "t Elsewhere he has an exhor- 
 tation in the following terms : " Let us commit ourselves to 
 " God, nor allow that our incredulity should outweigh his 
 " name and power, lest - - - our last day should surprise us, 
 " and we be found in the jaws of our enemy, Death." J 
 
 CTjiprinTt, speaking of the readiness wherewith we should 
 contemplate the approach of death, says: "Let us embrace 
 " the day which assigns to each his abode, which, when we 
 " are taken thence (out of the world), and freed from earthly 
 " bonds, restores us to Paradise and the celestial kingdom." || 
 And again, in addressing a Heathen he says : " While life 
 " continues, no repentance is late. - - - With death upon us, 
 " we can pass to immortality. This favor Christ imparts ; 
 " - - - he opens the way of life ; he leads us back to Para- 
 " dise ; he will lead us even to the celestial kingdoms." ^ 
 
 The probability is, that nearly all the Catholics who be- 
 longed to the present class believed a direct ascent of the 
 soul to heaven on its leaving the body. STcrtuUiatT in his 
 work on the Soul quotes 0|)|)OttetttS, — evidently Heterodox 
 Catholics, since neither Marcionite nor Theosophic Gnostics 
 held such a view, — who maintained that Christians at death 
 are destined to " Paradise [in heaven as the connection ira- 
 " plies], whither the Patriarchs and Prophets, the compan- 
 " ions {appendices) of the Lord's resurrection, have already 
 
 * This term " vindicate " is used by the Author of the Dispute between 
 Archelaus and Manes — see § XI V. ; also by Irenseus cout. Hjeres. IV. 
 8. 2 (IV. 19) — of the Liberation from Satan's power which Christ 
 wrought, and the Valentinians, who named some of their Mons from 
 ideas common among the Catholics, named one of them Kapn-ioTTjs, 
 Carpistes, " The Vindicator," (Iren. 1. 2. 4,) a legal term, as it would ap- 
 pear, for one who vindicated the right of a slave to liberty. 
 
 t Lib. II. c. 53. 
 
 J Ibid. c. 78. 
 
 II Be Mortalitate, p. 166. 
 
 ir Ad. Demet. p. 196. 
 
§ XXII.] EXEMPTION FROM THE UNDERWORLD. 121 
 
 " emigrated from the Underworld." * And MtenaetXS, after 
 complaining that " gome of those who are regarded as having 
 "been cottat in tl]cir belief overstep the order of promo- 
 " tion of the just, holding heretical views," t argues, from the 
 interval of three days between Christ's death and resurrection, 
 that we do not rise at death. Hence it is fair to infer that 
 those Catholics of whom he complains did believe a resurrec- 
 tion or ascent of the soul at death. This latter, and to him 
 heretical view, he connects with a denial of the fleshly resur- 
 rection. 
 
 Eejecting, as this class of Catholics did, a resurrection of 
 the flesh, and therewith, as it would seem, the belief of a 
 future and simultaneous or general resurrection, there was 
 no generally acknowledged reason left for postponing the 
 soul's ascent to heaven. 
 
 4. Orthodox Catholics. — FiRst Class. 
 
 These deemed it heretical to permit the entrance of souls 
 into heaven prior to the resurrection. On the other hand, 
 had they consigned them at their exit from the body to the 
 Underworld, the realm of death, they might have appeared 
 to rob Christianity of its life-giving character. Perplexity or 
 uncertainty as to whither souls should go at death is apparent 
 in their language ; nor does one of them state a distinct local- 
 ity as an intermediate abode for the righteous. 
 
 Jfustin iHortor says: "The souls of the pious f abide 
 
 * De Anima, c. 55, p. 353. C. 
 
 t Cont. Hares. T. 31. 1. 
 
 t By Semisch (in hia work on Justin, Vol. II. p. 464), and by others, 
 Justin is regarded as believing the intermediate state of Christian, as 
 well as of other — the intermediate state of all — souls, to be in the Under- 
 world, owing to the following passage, which has no apparent bearing on 
 the subject. Justin (Dial. c. 99, p. 195- A.) speaks of those who put 
 Christ to death, as " not thinking that he was the Messiah, but [as] sup- 
 " posing that they would be able to kill him, and that he would remain 
 11 
 
122 TJNDERWORLD MISSION. [§ XXII. 
 
 " SOMEWHERE in a better country, and the unjust and wicked 
 " in a worse, awaiting the time of judgment." * 
 
 According to JfreitoeUS, Christian " souls will go away to 
 "a place (or, an invisible place) allotted them by God." t 
 The connection in which this passage is found renders it 
 additionally striking. Ireneeus is arguing against Catholic 
 Christians who are tinctured with heretical views. He starts 
 from the position, that, if the soul rises at death, Jesus, instead 
 of awaiting the third day for his resurrection, would have de- 
 parted when he expired on the cross. He maintains, reiter- 
 ates, and returns to the supposed fact, that the Saviour abode 
 until his resurrection m the Undeewoelb, that no disciple 
 IS above his master, and hence, " It is manifest that the 
 " souls of his disciples also - - - will go — " Whither ? — to 
 the Underworld .? This is what the logical sequence im- 
 peratively requires. But this is not the conclusion to which 
 Irenseus comes. His words are, " The souls of his disciples 
 " also, FOR whose sake the Lord did these things {hac 
 " operatus est), will go to an invisible place allotted them by 
 " God, and will remain there till the resurrection." | If Ire- 
 
 " like a caramon m£jn in tlie Underworld." Grant that they did think 
 so ; and grant, moreover, what, though true, the passage by no means 
 implies, that Justin himself regarded common souls (that is, human souls 
 in distinction from the Messiah's which had something divine in it) 
 as swallowed by the Underworld until the date of Christ's death. This 
 was, with slight limitation, the belief of all Christians. But it has no 
 bearing on his or their belief as to the intermediate state of their own 
 souls, or as to the privileges which Christ's death had secured to them. 
 Compare his views on this subject in § IX. and in Note B of the Ap- 
 pendix. 
 
 *Dial. c. 5, p. 107. D. 
 
 t Cont. Hseres. V. 31. 2. 
 
 t Ibid. The passage in the text is from the old Latin translation of 
 Irenseus. According to the Greek, as found in Damascenus, " Souls go 
 " to the place allotted by God, and there abide till the resurrection." I 
 am uncertain whether the whole difference arises from Damascenus hav- 
 
^ XXII.] EXEMPTION FROM THE UNDERWOELD. 123 
 
 nasus believed that Christian souls went to the Underworld, 
 his ambiguity of language in the foregoing connection is in- 
 explicable, unless, indeed, on the supposition that his view 
 was unpopular, and that he feared to state it. It is more 
 likely, however, that, as the Saviour "did these things on ac- 
 " count of his disciples," Irenaeus was willing to send them to 
 a somewhat better place than their master, not perceiving, or 
 at least not acknowledging, that he thereby destroyed his 
 whole previous argument. In fact, that he did not send them 
 to the Underworld is implied in the extracts from his writings 
 under §§ XVI. and XVIII., in one of which extracts he as- 
 sumes that the children of Adam had been rescued from Sa- 
 tan, and makes it the basis of his proof that Adam himself 
 had been rescued. The rescue of Adam must have been 
 from Satan in his character of Lord over the Underworld, so 
 that the assumed premise implies the same for his children. 
 
 The epistle ascribed to JBovttcibciS, a production somewhat 
 earlier than Irenseus, says : " There are two ways, - - - one 
 " of light and the other of darkness. - - - The way of light is 
 " this. If any one wishes to journey to the ' allotted place,' 
 " he will be zealous in his works. - - - You will love your 
 " Maker, you will honor him who ransomed you from 
 " Death, - - - you will not be joined to those who walk in the 
 " way of Death." * — In both writers the Greek term for 
 " the allotted place," t6v apuriiivov t6kov, is the same. The 
 way of Irght could hardly be regarded as leading into the 
 Underworld, nor could he that had been ransomed from 
 Death be looked upon, if faithful, as becoming his prey. 
 
 |)olocar|l, who, according to Eusebius,t was the teacher of 
 Irenseus, speaks of sundry individuals, — martyrs apparently, 
 
 ing abridged Irenseus, or whether the word " invisible " was added by the 
 translator that he might give a greater appearance of logic to the passage, 
 by rendering the place of their abode more similar to Hades. 
 
 *Ce. 18, 19 (XIV. 3,5, 6). 
 
 t Hist. Ecc. V. 5. 
 
124 UNDERWORLD MISSION. [§ XXII. 
 
 — and of Paul and the other Apostles, as being " in the place 
 " which was due them from the Lord (or, with the Lord,— 
 " o^eiKofievov airots tSttov napa ra Kvplm) with whom also they 
 " suffered." * 
 
 There is <3l fortatorg i^bbress to tlje ®re£lis, which 
 by some writers is attributed to Justin Martyr,t and in it a 
 passage occurs, which, though admitting difference of inter- 
 pretation, seems to deserve a place here. The author repre- 
 sents to the Greeks, that " they will not be acting contrary 
 " to the inclinations of their ancestors, by now turning away 
 " from the errors which these held, since it is probable that 
 " those ancestors are at present groaning in the Underworld, 
 " repenting a too late repentance, to whom if it were possible 
 ' ' from that place to show you what has happened to them 
 " since the close of life, you would know from what evils 
 " they desire to free you." | 
 
 ^eritlflS regards Christian baptism as exempting men from 
 
 * Epistle to the Philippians, u. 9 (III. 8). — The phraseology of Poly- 
 carp is slightly modified from that of ffilemrtlt of SRome, a writer who 
 lived before the Gnostic controversy, and who cannot well be classed 
 with any of the Catholic parties that originated in that controversy. 
 The difficulty of classifying him induces me to place him in this note. 
 Alluding to the martyrdoms of Peter and Paul, he speaks of the former 
 as having gone " to the place of glort which was due," els rbv o(j>ei- 
 "Koixevov Tcmou So^rjs, and of the latter as having gone to " the holy 
 "place." 1st Epist. to Cor. c. 5 (III. 12, 15). — The words, " o/ j/ojj," 
 it will be noticed, are omitted by Polycarp ; not impossibly because the 
 idea of going to glory at death was already in his time a heresy. 
 
 t The reader will find Bishop Kaye's reasons for not regarding Justin 
 as its author in his work on that Father, entitled, " Some Account of the 
 " Writings and Opinions of Justin Martyr, by John Bishop of Lincoln," 
 pp. 5 - 11. This work, though less copious than that of Semisch on the 
 same Father, is much more reliable in its statements. Otto's Commenta- 
 tio de Justini Martyris Scriptis et Doctrina, is in some respects preferable 
 to either of the foregoing. An American edition of Bishop Kaye's three 
 works on Justin, Clement, and TertuUian would be a boon to American 
 students of ecclesiastical history. 
 
 } Cohortat. ad Grsecos, u. 35, p. 32. B. C. 
 
§ XXII.] EXEMPTION FROM THE UNDERWORLD. 125 
 
 the Underworld, and transferring them to the " Kingdom of 
 God," or to " Life," but without definite explanation as to the 
 meaning of these terms.* 
 
 In Tatian, Athenagoras, and Theophilus I have found noth- 
 ing appropriate to this section. The first of these was a 
 disciple of Justin Martyr, and when he wrote his work against 
 the Greeks was Orthodox. Afterwards he became a Gnostic. 
 
 5. Orthodox Catholics. — Second Class. 
 
 Under this division, which is intended to embrace such as 
 consigned Christians to the Underworld, I can adduce but 
 one writer ; yet, as his reasoning was more logical than that 
 of some in the first class, it is not impossible that he may 
 have found persons to accept it, and I therefore classify him 
 by himself. 
 
 Sertnlliottt loved controversial victory too well to shrink 
 from the sequence of his argument, though it landed himself 
 in the Underworld, and he was too rugged to appreciate the 
 fastidiousness which could desire better quarters than its Mas- 
 ter. He copies the argument of Irenseus, that Christ went to 
 the Underworld before ascending to heaven, and then breaks 
 out with hearty earnestness. " You must both believe that 
 
 * See 5 XIII. 
 
 t To place Tertullian among the Catholics and Orthodox requires a 
 word of explanation, for in the latter part of his life he was a Montanist. 
 His Montanism, however, did not affect his position as regarded already 
 existing divisions. Judged by these, he is properly classified. And in- 
 deed, the use which later writers made of his writings would indicate the 
 same position for him. In the present instance he is but following out 
 the argument of Irenseus to its legitimate results. His view is Ultka- 
 Orthodoxy. To class him as a Montanist would create a need of ex- 
 plaining his position which is obviated by classing him as above. Ne- 
 ander, it may be remarked, places not only Tertullian, but Montanus 
 and Montanism, under the head, not of Heresies, but of the Catholic 
 Church. 
 
 11* 
 
126 UNDEKWORLD MISSION. [§ XXII. 
 
 " the Underworld is a subterranean region,* and keep at arm's 
 " length those who proudly enough do not think the souls of 
 " the faithful meet subjects for the Underworld. Servants 
 " above their Lord, and disciples above their master, they 
 " spurn the solace of an expected resurrection, if they are to 
 " await it in Abraham's bosom." t 
 
 There was a difficulty, however, which TertuUian noticed 
 in his confinement of all souls below. Christian exorcists 
 sometimes wrung, as they thought, from an evil spirit, the 
 confession that it was of human parentage. " Sometimes," 
 says TertuUian, " it affirms itself a gladiator or beast-fighter, 
 " as on other occasions a god, caring for nothing save to ex- 
 " elude this doctrine of ours, and hinder the belief that all 
 " souls are compelled into the Underworld, so as to disturb 
 " the belief of a judgment and resurrection." | 
 
 The connection of ideas in TertuUian's mind appears to be 
 this. The Judgment was a consequent upon the Resurrec- 
 tion. But people would not believe that the dead were yet 
 to rise out of the ground, if they found that they had got out 
 already. 
 
 As for the account of Samuel, the dsemon had assumed his 
 appearance. " Far be it from me," says TertuUian, " to be- 
 " lieve that the soul of any saint, to say nothing of a prophet, 
 " was brought out by a daemon." || 
 
 " Therefore," he represents his opponents as saying, " all 
 " souls are in the Underworld." "Just so," is his answer. 
 " You may be willing or unwilling, [but] both punishments 
 " and refreshments are there ; you have the rich man and 
 " Lazarus [as a proof of it]." U 
 
 * Irenffius, from whom TertuUian copies this, was arguing against the 
 Valeutinians, who, it will be remembered, deemed this world the Under- 
 world. 
 
 t De Anima, c. 55, p. 353. B. 
 
 } Ibid. c. 57, p. 355. D. 
 
 II Ibid. p. 356. A. 
 
 tibid. c. 58,p.356. D. 
 
§ XXII. J EXEMPTION FROM THE tTNDERWOELD. 127 
 
 From this doom, however, Tertullian had to make an ex- 
 ception, as has already appeared,* — probably an unwilling 
 one, — in favor of the Martyrs. And there is one passage in 
 which he takes ground the reverse of the above. His fourth 
 book against Marcion is an examination, in order, of the copy 
 of Luke which the latter used, and of his interpretations. It 
 would seem that Marcion took the parable concerning the 
 rich man and Lazarus (Luke xvi. 19-31) as evidence that 
 the Jewish Deity sent both good and bad to the Underworld.' 
 Tertullian answers : " The Underworld is one place, as I think, 
 " and Abraham's bosom another ; for it is said that there is a 
 " great gulf between those regions, such as prohibits passing 
 " from either side. Neither would the rich man have lifted 
 " up his eyes, and indeed from afar off, t unless looking at 
 " higher regions, - - - whence it is apparent to every sensible 
 " man who may have heard of the Elysian Fields, that there 
 " is a determined locality called Abraham's bosom, intended 
 " to receive the souls of his children, even of Gentile extrac- 
 " tion. - - - That region, therefore, I call Abraham's bosom, 
 " which, though not a celestial one, is higher than the Under- 
 " world, and affords a temporary refreshment to the souls of 
 " the just until the consummation of things shall bring to 
 " pass the resurrection of all with its plenitude of reward." | 
 , Yet so far as lifting Abraham's bosom out of the Under- 
 world is concerned, the idea was probably a momentary im- 
 pulse of opposition to Marcion, for a few lines further on Ter- 
 tullian replaces it there, treating Abraham's words, — " They 
 ^'' have Moses and the Prophets ; let them hear them,'''' — as 
 spoken in the Underworld. 
 
 * See § XXI. 6. 
 
 t Origan's second Homily on Kings was written, I suspect, while more 
 than one passage of Tertullian was fresh in his mind. He there argues 
 that Ahraham was (at the date of the occurrence) in the Underworld 
 because the rich man saw him, "for though 'from afar off;' yet he saw 
 "him." Vol. II. p. 498. A. 
 
 X Adv. Marcion. lY. 34, p. 559. C. 
 
128 UNDERWORLD MISSION. [§ XXII. 
 
 Tertullian was a man of vehement impulses ; fonder of 
 consistency in the argument under hand than of a general 
 accordance in his views, and fonder of an apparent contro- 
 versial victory than of any consistency whatever. Precise 
 dates cannot be affixed to his various writings, and it is diffi- 
 cult to distinguish between gradual changes which his opiii- 
 ions may have undergone, and hasty expressions which he 
 soon forgot.* 
 
 6. The VALENTINIANS.t 
 
 Irenseus, in a passage concerning the Valentinians, and per- 
 haps concerning other Theosophic Gnostics, part of which 
 has already been quoted, exclaims, " How shall not they be 
 " confounded who say that the Lower Regions (or Under- 
 " world. Inferos) are this world of ours, and that their inner 
 " man, leaving the body here, ascends to the super-celestial 
 " place."! 
 
 According to a passage of the Doctrina Orientalis, " He 
 " who is born of his mother is introduced into Death and the 
 " World ; but he who, is born again of Christ is transferred 
 "into life, into the Middle Space ('OySoaSo), and they die 
 " indeed to the World, but live to God, that death may be 
 " done away by their dying, and corruption by their rising 
 " again." || 
 
 * For further remarks on this division of the subject, see Appendix, 
 Note F. 
 
 t The reader will please recur, for explanation of some of the terms 
 used in this division, to ^ IV. 
 
 X Cont. Hieres. V.31.2. 
 
 II C. 80, p. 987. — Another passage of the same document refers ap- 
 parently to man's condition prior to Christianity. "According to the 
 " Valentinians," it says, " of the descendants of Adam, the Just, jour- 
 "neying through the creations (the realms of the Creator) were detained 
 "in ' The Place' [probably above the seventh heaven where the Creator 
 " dwelt, comp. c. 59], but others in the creation of darkness, in the left 
 " hand [i. e. in the earthly places or elements], having a perception of 
 
§ IXn.] EXEMPTION FROM THE UNDERWORLD. 129 
 
 Both these passages, it will be noticed, treat the transfer to 
 the Middle Space as exemption after this life from the Un- 
 derworld or from Death. 
 
 The former gives the Valentinian view of what should 
 happen to themselves, the Spiritual, at death, but the latter 
 seems at least to include the fate of the Catholics whom they 
 regarded as Psychical or rational, and who were destined also 
 to pass at death, as it would seem, into the Middle Space. 
 That some of them held this view concerning the Catholics 
 or Psychical is slightly strengthened, perhaps, by phraseology 
 of Irenseus.* 
 
 "the fire "of Gehenna. Ibid. c. 37, p. 978. Gehenna appears to have 
 been a chasm into which a stream of fire poured from under the throne 
 of " The Place," buLwhich had never become full. Possibly the time 
 of its overflow may have been the period when a general conflagration 
 was to be anticipated. Perhaps the " three left-hand places " (Doct. 
 Orient, c. 28) were the three elements (Ibid. c. 48), earth, air, and water ; 
 fire not being reckoned as one. TertuUian, in giving the Valentinian 
 view, — that the earthly and material were to perish, — adds a quotation 
 as if used by them, " ' because all flesh is grass,' and the soul [except that 
 " of the Spiritual] is mortal in their estimation, unless saved by faith." 
 Adv. Valentin, c. 32, p. 302. A. — Under the term flesh, the Valentin- 
 ians included the fleshly or material soul (Doct. Orient, c. 51), which 
 they probably regarded as remaining in this world, and to be burnt up 
 with it. The quotation from Is. xl. 6, "All flesh is grass," could readily 
 be connected with Matt. vi. 30, " Wliich to-day is, and to-morrow is cast 
 " into the oven." In this fate they included the rational soul which turned 
 to earthly things. According to the Doctrina Orientalis, " concerning 
 " these two the Saviour says that we should 'fear him who is able to destroy 
 "' this soul and this psychical body in Gehenna."' C. 51, p. 981. 
 
 'According to Irenseus, at the consummation — when Wisdom and 
 the Spiritual, her children, should pass into the Pleroma — the Creator 
 was to "pass into the place of his mother, the Middle Space, and the 
 " souls of the Just should also rest in the Middle Space." Cont. Hseres. 
 I. 7. 1. TertuUian, who seems to have copied his account in no small 
 degree from Irenjeus, attributes to them the opinion, that, at this consum- 
 mation, " the souls of the Just, that is, ours [i. e. the souls of Catholics 
 "or Psychical], will be tkansmitted to the Creator in the receptacle of 
 "the Middle Space." Adv. Valentin, c. 32, p. 302. A. The wording 
 
130 UNDERWORLD MISSION. [§ XXII. 
 
 On the other hand, there is left to us an express statement 
 of the Doctrina Orientalis, according to which " the rest of 
 " the Spiritual in the Lord's administration is in the Middle 
 " Space (literally in the eighth), which is called ' The 
 " Lord's ' * - - . but the other faithful souls (the souls of 
 " the Catholics who are saved by faith, and not by their 
 " spiritual nature) remain with the Creator. But at the 
 " consummation these also go up into the Middle Space. - - . 
 " Thence the Spiritual, divesting themselves of their souls,t 
 
 of Irenceus might give color to the supposition that they were there 
 already. 
 
 * 'H fziv ovv tS>v ■nvevjiariRav avaTvavtns iv KvpiaKfi, iv oySodSi, ^ 
 Kvpiaxfi 6vofia^€Tai. The punctuation is my own. The association of 
 ideas belonging to the Greek cannot easily be transferred to English, nor 
 am I sure that "the Lord's administration " is a correct rendering of 
 KvpiaKTJ. The Sabbath or seventh day was the Creator's, the eighth day 
 was the Lord's, and also, in Valentinian phraseology, the Sabbath or 
 seventh heaven was the Creator's, and " The Eighth," meaning the 
 eighth locality, for there were no more heavens, was a technical term for 
 the Middle Space, which was also called i) KvpiaKri, " the Lord's,'' or " the 
 Dominical," the common appellation of the Lord's day. 
 
 The Millenarian Christians, proceeding on the supposition that "one 
 " day is with the Lord as a thousand years," regarded the six days of 
 creation, figuratively interpreted, as an emblem of the six thousand years 
 from the creation requisite to prepare things for Christ's second advent, 
 and the Millennium, the seventh thousand, as the true Sabbath, when he 
 should reign on earth. Perhaps the technical term for the Lord's day, 
 where first used in the above extract, may mean the Lord's dispensation' 
 or administration. 
 
 f According to the Valentinians, souls were not admitted into the Ple- 
 roma. Nothing but pure spirit entered there. They seem- to have 
 greatly troubled Irenseus by their use of the Apostle's words, " Flesh and 
 " blood cannot inherit the kingdom of God." (Cont. Haeres. V. 9. 1 . ) Flesh 
 and blood, they understood, as did many at least of the Catholics, to 
 mean "body and soul." Whether, however, by the kingdom of God 
 they understood the Pleroma, I am not certain. It would accord with 
 their system to understand that an infasion of" spiritual seed" into the 
 rational soul — an infusion which, even before Christ's time, came from a 
 higher source than the Creator — was requisite to save it from Death. It 
 
^ XXII.] EXEMPTION FROM THE UNDERWORLD. 131 
 
 " . - - enter within the boundary [of the Plero- 
 « ma]." * 
 
 This being the case, if we take the narrowest Valentin- 
 ian definition of the Underworld, as meaning the realm of 
 the Cosmocrator or Devil, Christ's mission procured for the 
 rational or psychical Christians an exemption therefrom, 
 since by their " faith" in Christ they were saved, and trans- 
 lated temporarily to the Creator's place of rest, and subse- 
 quently to the Middle Space. 
 
 If we so extend the meaning of their terms for the Under- 
 world as to make it include the whole realm below twilight, 
 the whole perishable creation of the Jewish Deity, then in 
 this higher sense the Spiritual themselves had been exempted 
 therefrom by Christ's mission to this Underworld, since he 
 first translated them to the illumination and life of the Middle 
 Space. 
 
 7. The Clementine Homilies. 
 
 The eccentric Author of this religious fiction was not a 
 Gnostic, for he regarded the Jewish and Christian dispensa- 
 tions as proceeding from the same source. He was scarcely 
 a Catholic, for he regarded many passages of the Old Testa- 
 ment as proceeding from the Devil, who had been permitted 
 to interpolate them as a means of discriminating between 
 good and evil men, of whom the former would not believe 
 anything bad poncerning God, even if they found it written.t 
 
 could not gain admission even to the Creator's rest without it. And this 
 seems to have been precisely the view of Irenajus, except that he regard- 
 ed this saving spirit as originating with the Creator, while the Valen- 
 tinians deemed him incompetent to furnish it. See Irenseus, V. 9. I. 
 
 * Doct. Orient, cc. 63, 64, pp. 984, 98.5. 
 
 t Horn. II. 38 -III. 5, and elsewhere. Neander, who adopts the com- 
 mon view that the writer was an Ebionite, supposes that his object was 
 " to compose a work that might serve to reconcile those opposite (Juda- 
 "izing and Gnostic) views, — a work of an apologistic and conciliatory 
 
132 UNDERWORLD MISSION. [§ XXII. 
 
 The work is much of it in a dialogue form, the author's sen- 
 timents being put into the mouth of the Apostle Peter. 
 
 The Apostle, addressing a lonely Heathen mother who had 
 thought of suicide, says that suicides meet with a worse pun- 
 ishment in the Underworld. She replies, " I wish I knew 
 " that souls really lived in the Underworld, and I should love, 
 " despite the punishment, to die, so that I might see, even for 
 " an hour, those that I long for. And Peter said, ' I would 
 " ' like to know what grieves you, woman. For if you will 
 " ' tell me this, - - - 1 will convince you that souls live in the 
 " ' Underworld.' " * A subsequent passage evinces that a 
 better fate than this awaited the lovers of God. " Souls," it 
 says, " if they leave the body, and are found to ha^e a desire 
 " for him (God), are borne into his bosom ; as in winter the 
 " undying vapors of the mountains, being drawn by the rays 
 " of the sun, are borne to him."+ While we are elsewhere 
 again informed that the wicked man goes to the Under- 
 world. I 
 
 "tendency, — a noticeable phenomenon in the ferment of that chaotic 
 " period." See Torrey's Neander, Vol. I. p. 353. The hair of a genuine 
 Ebionite — a thoroughly Jewish Christian — would have been likely to 
 stand on end whUe reading such " conciliatory " language as that of this 
 author. 
 
 * Horn. XII. 14, Cotel. "Vol. I. p. 7U. Compare the confession at- 
 tributed to Simon Magus, Hom. II. 30, ibid. p. 635. 
 
 t Hom. XVn. 10, p. 740. 
 
 J Ibid. II. 13, p. 631, in which passage, unless I am mistaken, ivraiSa 
 means in this life, exei in that, or the future life. Not referring necessa- 
 rily to Hades. 
 
§ XXIII.] CAUSE OF THE EXEMPTION. 133 
 
 § XXm. CHRIST'S UNDEBWOELD MISSION THE CAUSE 
 OF THE EXEMPTION. 
 
 It might well be that Christians were sometimes satisfied 
 to believe their own exemption from the regions of gloom, 
 without seeking a specific agency which effected it. Yet so 
 far as the Christians of the second and third centuries have 
 pointed out an agency, they have referred to Christ's Under- 
 world Mission. Tertullian represents the opponents of his 
 ultra-orthodoxy as exclaiming, " But Christ went to the Un- 
 " derworld for this very purpose, — that we might not go 
 " there." * And Origen, using the term " salvation " so as to 
 include, if not as identical with, exemption from the Under- 
 world, has already been quoted in a note on p. 25 as saying, 
 that Christ " for the salvation of the world descended even to 
 " the Lower Eegions." Nearly the whole history of the 
 victory and ransom testifies to the prevalence of a similar 
 belief. 
 
 There is, however, a separate question from the above, 
 which suggests itself here : Can a belief in Christ's Under- 
 world Mission have given rise to, or strengthened, the belief 
 in this exemption of his followers ? That it must have 
 strengthened it, would seem a moral certainty. Christians 
 who attributed to the Saviour such effort and suffering for the 
 purpose of rescuing the departed from the Underworld, 
 could not readily have believed that he would leave his work 
 half accomplished ; that he would have overlooked them- 
 selves and permitted them to fall a prey to it and to their 
 arch-enemy. A supposition, however, that the belief of this 
 exemption grew out of the doctrine of Christ's mission below, 
 though not unnatural, is scarcely probable. The belief of 
 
 ' De Aniraa, c. •'55, p. 353. B. 
 12 
 
134 UNDERWORLD MISSION. [§ XXIV. 
 
 exemption may have originated in the two following ways : 
 1. From an idea that Christianity, as a life-giving religion, 
 must exempt its followers from the realms of Death. 2. From 
 a blending together by the Christians of two conceptions, 
 one that they were God's children, the other, — which they 
 retained from their Heathen education, — that the children 
 of a divine being were exempt from the Underworld.* 
 
 § XXIV. GENERAL REMARKS. 
 
 A German writer. Dr. Pott, whose dissertation on Christ's 
 Descent to the Underworld t has a respectable place assigned 
 it in references and quotations, thinks that all the various 
 opinions on the subject prior to the fourth century were ow- 
 ing to interpretations of 1 Peter iii. 19 ; f and Hagenbach, in 
 his Doctrinal History, appears to imply that they originated in 
 expositions of the New Testament and of Psalm xvi. || Pear- 
 
 * Thus Dionysius of Halicarnassns represents the mother of Coriola- 
 nus as saying t(f her son, that if she can dissuade him from war against 
 his native country, immortal (or divine) glory will be her lot after this life, 
 " and if any place receive human souls when freed from their bodies, that 
 " dark and subterranean place in which the wicked (or evil dsemons, koko- 
 " Sai/ioyas) are said to dwell shall not receive mine, nor yet shall the 
 "Lethean plains, but that pure ether above, in which, according to 
 "report, dwell the children of the gods, experiencing a blessed 
 "and happy life." Antiq. Rom. VIIL 52, Vol. IIL p. 1629, edit, 
 Reiske. Compare also an extract from Irensens in Note B of the Ap- 
 pendix to this essay. 
 
 t " D. J. Pott, Excursus III. De Descensu Jesu Christi ad Inferos " ; 
 in the "Novum Testamentum," Edit. Koppianse, Vol. IX. pp. 281-340. 
 
 tibid. p. 291. 
 
 II The passages to which he refers in his note are, Acts ii. 27, 31 ; 
 (Rom. x. 6, 7, 8 ;) Eph. iv. 9 ; 1 Peter iii. 19, 20 (connected with Psalm 
 xvi. 10). See his Dogmengeschichte (2d edit.), Vol. I. 5 69. Whether 
 by inclosing two of the passages in parentheses he intended to attribute 
 less weight to them, I do not know. 
 
§ XXIV.J GENERAL REMARKS. 135 
 
 son, in his work on the Creed, says : "The ancients seem 
 " upon no other reason to have interpreted this place of St. 
 "Peter [1 Peter iii. 19] in that manner, but because other 
 " apocryphal writings led them to that interpretation," and 
 refers to the passage of Jeremiah,* and that from the Shep- 
 herd of Hermas,t as the ones which misled them, | but with- 
 out attempting to account for the origin of these passages. 
 
 The reasons assigned above seem insufficient. Of the 
 passages adduced by Hagenbach, not more than two could be 
 misinterpreted of a mission below, and not more than one — 
 1 Peter iii. 19, 20 — would be likely to suggest it. To this 
 passage the less influence can be attributed, since its appear- 
 ance of favoring heresy must have precluded it from being 
 much used. According to it, Christ preached to the wicked, 
 precisely the subject of outcry against Marcion. Unless my 
 examination has deceived me, no Father of the second or 
 third century quotes the passage save Origen, who was not 
 afraid to save even the dasmons. Clement of Alexandria, as 
 we have already seen, found himself in one instance 1] on the 
 point of quoting it, but retreated out of it. If the doctrine of 
 Christ's mission to the dead existed, as Pearsoi^ suggests, in a 
 spurious prediction of Jeremiah, this implies that it was pre- 
 viously held by a considerable number of Christians. Of 
 events currently believed, a prediction might be forged. But 
 a Christian forger would not have made Jeremiah predict 
 that the Messiah would do what no one believed that Jesus 
 HAD done. Nor could Hermas have aided in diffusing such 
 a view, since it is nowhere contained nor alluded to in his 
 writings. 
 
 The reasons which originated the doctrine of the Under- 
 world mission, and caused it to strike such deep root, were 
 
 * See § Vin. t See close of § XIII. 
 
 t Exposit, of the Creed, by J. Pearson, Article V. pp. 366, 367. (New 
 York and Philadelphia edit. 1844.) 
 II See § ni. 2, and note * on p. 14. 
 
136 UNDEEWOELD MISSION. [§ XXIV. 
 
 probably the following : — 1. A wish to solve the question 
 of what Christ did in the interval between his death and res- 
 urrection. 2. The need of accounting for the life-giving 
 power of Christianity, or of explaining the victory which 
 Christ had won for his followers over Death. 3. The effort 
 to discover a dignified object for his sufferings. 4. The de- 
 sire of finding in the Old Testament proof-texts against the 
 Jews, which should imply his death. 5. The benevolent 
 purpose of saving the departed without endangering a doc- 
 trine on which the Early Christians found it convenient to 
 lay great stress, namely, that no one could be saved without 
 becoming a Christian. 
 
 The Ransom, when viewed as a redemption of man from 
 the Prince or rulers of evil by the exercise of power, might 
 be placed under the second of these reasons, as almost a syn- 
 onyme for the victory. When viewed, however, as an indem- 
 nification to Satan, I doubt whether it were not rather a diffi- 
 culty to the Early Christians, than an idea likely to spread. 
 They loved to represent Christianity as a triumphant religion, 
 not as one whose author paid tribute to the powers of dark- 
 ness. Some s^jeculative minds may have been unable to find 
 any other solution of the ransom (1 Peter i. 18, 19) than 
 such a tribute, but the mass would have preferred to leave it 
 unexplained rather than adopt such a view. 
 
 In determining the date at which the doctrine of Christ's 
 mission below had already a deep hold on the popular mind, 
 no little importance is to be attached to its reception by the 
 Gnostics. According to Clement of Alexandria, " In the days 
 "of Hadrian [A. D. 117- 138] arose the devisers of here- 
 " sies, and continued till the age of the elder Antoninus [A. D. 
 " 138- 161]. - - - Marcion, belonging to the same period as 
 " they [as Basilides and Valentinus, the earliest teachers], 
 " became, as an old man, the companion of the later ones."* 
 
 * Strom. VII. 17, p. 898. The passage, so far as translated above, 
 
§ XXIV.] GENERAL REMARKS. 137 
 
 Of these Gnostics, Marcion did not believe that Christ was 
 in any sense a man, or that he had anything hunnan about 
 him. He was a purely divine being, who had neither suf- 
 fered nor died, and there was not the slightest reason why 
 such a being should go to the Underworld, unless he had a 
 mission to call him thither. The controversy of Marcion 
 with the Catholics shows that the idea of a mission below 
 was already established, and the mere question at issue be- 
 tween them was as to who accepted and were benefited by 
 it. But it must have been very thoroughly established, one 
 would think, in order to the reception of it by Marcion from his 
 opponents, and the engrafting of it on his own system ; for 
 since he did not use the Epistle of Peter, he eould not have 
 found it in any Scripture which he used, and must have adopt- 
 ed it from the Catholics. 
 
 That the Valentinians must have needed ingenuity in re- 
 modelling the doctrine so as to fit it into their system is evi- 
 dent. And since the descent to the Underworld was accord- 
 ing to their views a descent to this earth, and a mission to its 
 inhabitants, there would seem to have been little reason 
 why at the Saviour's resurrection (rising again) a second 
 mission, a mission to the departed, should have been added, 
 unless the Christian community out of which these men 
 sprung had attached importance thereto. 
 
 It can scarcely be that, at the opening of the second cen- 
 tury or the close of the first, the doctrine of Christ's Under- 
 world mission, so far at least as regards the preaching to 
 and liberation of the departed, was not a widely spread and 
 deeply seated opinion among Christians. The evidence of 
 its general reception is far stronger than if it were a mere 
 doctrine of the creed, for articles of the creed have in nearly 
 every instance been opinions which were not generally re- 
 needs no correction of the text. A clause of the paragraph which imme- 
 diately follows, concerning Simon Magus, has puzzled critics. For fiefl' 
 ov, I would read jxeff &v- 
 
 12* 
 
138 UNDERWORLD MISSION. [§ XXIV. 
 
 ceived,* and to which the stronger party therefore gave a 
 place in their confessions of faith as a means of defining 
 their position. On the essential features of the present doc- 
 trine, the Catholics and Heretics were of one mind. It was 
 a point too settled to admit dispute. 
 
 A separate question from the foregoing might, however, 
 be raised concerning the date to which we -can trace back 
 the idea of a redemption of the departed from Satan, Lord of 
 the Lower Regions ; that is, from the personified Death. The 
 difficulty of determining positively the earliest date of such 
 a view is partly owing to the twofold position of the Devil in 
 Catholic theology, to his being both ruler of this and the 
 lower world, so that a deliverance from his power might 
 imply a liberation from him, either in one, or in the other, or 
 in both capacities.. Yet the Ransom, as it appears in Irenseus, 
 must have been given to Satan as Lord of the Lower Realms. 
 It was only in that capacity that he could have received the 
 soul of Jesus, and as early as Irenseus, the redemption of the 
 departed -from his power must have been believed. I am 
 myself inclined to think that it existed among the Eastern or 
 Greek Christians at a much earlier day.t The phraseology 
 
 * The reason which, in the fourth century, caused the insertion into, 
 some of the public and individual confessions of faith of the clause " He 
 descended into the Underworld," appears to have been, that it was regard- 
 ed as IMPLYING a tenet openly denied by the ApoUinarians, namely, that 
 Christ had a human soul. See King's " History of the Apostles' Creed," 
 pp. 243-268 (2d edit. Lond. 1703). For difaculties and perplexity oc- 
 casioned by this clause in modern times, see Appendix, Note G. 
 
 t There is a singular inaccuracy of statement concerning Satan's rule 
 over the departed in several writers who assume, and are supposed to 
 have, a knowledge of Early Christian opinions. Semisch, after alluding 
 to Justin's opinion that " all souls of the Old Testament Just and Propli- 
 " ets had fallen into the hands of spirits," speaks of it as " a conception 
 " which, save the accordance with it by Anastasius, Patriarch of Antioeli, 
 " recurs perhaps in not a single other Father," and then quotes to the follow- 
 ing effect, as a production of Anastasius, — ^who according to Dupin lived in 
 the sixth century, — the Questions and Responses attributed to him, which 
 
§ XXIV.J GENERAL REMAKES. 139 
 
 of Justin Martyr and of the Valentinians is more easy of ex- 
 planation, if we suppose such a view to have been already 
 current in or before that time, than on any other supposition ; 
 and Justin's phraseology is scarcely intelligible without it. 
 Whether it prevailed as early and widely among Latin Chris- 
 tians may be doubted. Oriental conceptions of Satan would 
 require some time in order to penetrate the Western World. 
 
 In the foregoing pages, no separate investigation is devoted 
 to the Ebionite or Jewish Christians. A document called 
 the Testaments of the Twelve Patriarchs is the only relic 
 attributed to a writer of this class, which from its size and 
 nature would afford (if from a Christian hand) any hope of 
 allusion to Christ's suffering. And it does contain two allu- 
 sions to his descent and mission below.* But as I suppose 
 
 according to Moreri and Dupin could not have been written before the 
 eleventh century. Quest. U2. " All souls of saints and sinners were 
 "under the power of the Devil until Christ, descending into the Under- 
 " world, said to those in bonds, 'Go forth.'" Semiscli's Justin, "Vol. II. 
 p. 465, note 3. There is certainly no scarcity of such statements in un- 
 doubted writings of well-known Fathers. Pott, though in a reasonable 
 error as compared with the foregoing, makes a remarkable statement for 
 one who was expressly treating of Christ's descent to the Underworld. 
 / If," says he, " any one in these centuries (the second and third) main- 
 " tains that Christ descended to the Underworld for the purpose of lib- 
 " crating men from the rule of Death ( Satan), Hippolytus is doubtless 
 " the only one." The passage alluded to he quotes from a work, De An- 
 tichristo, of questioned authorship. It speaks of Christ as " preaching to 
 " the souls of the saints, conquering death by dying." De Antichristo, 
 c. 26. See Pott's Excursus de Desc. Jesu Christi ad Inferos, in Koppe's 
 Testament, Vol. IX. p. 291. Enough certainly of similar and stronger 
 statements are to be found in the same period. 
 
 * " Now, therefore, know that the Lord will execute judgment upon 
 "the sons of men, when the rocks being rent - - - [and the Underworld 
 " despoiled at the suffering of the Most High], unbelieving men shall per- 
 " severe in their iniquity." III. (Levi) 4, Grabe Spicileg. Vol. I. p. 160. 
 
 "But in your portion [of the promised land] shall be the temple of 
 " God, and it shall be glorious among you; and the twelve tribes shall 
 " be gathered there, and all nations [until the Most High shall send his 
 
140 UNDERWORLD MISSION. [§ XXV. 
 
 the body of the work to be Jewish, not Christian ; and one or 
 both of these allusions to be the interpolations of a Catholic, 
 I have not used it as proof of Ebionite opinions. There is, 
 however, no reason to doubt that the Ebionites shared with 
 the Catholics a belief in the Underworld mission of their 
 Master. They would equally with the latter, if not in a 
 greater degree, have been exposed to the temptation of adopt- 
 ing it for the sake of enlarging their store of predictions from 
 the Old Testament, concerning their Master's suffering. 
 
 § XXV. GENTJINEISnESS OF THE GOSPELS. 
 
 Those familiar with the theological questions of the past 
 fifty years know that the Four Gospels now used among 
 Christians have been seriously treated as not existing in their 
 present form before the end of the second, or beginning of 
 the third century, and that not a few have leaned to this con- 
 clusion. These histories of Christ have been regarded either 
 as fabricated about that period from previously existing doc- 
 uments of uncertain credit, or as selected from a multitude of 
 earlier or contemporary fabrications by the judgment or prej- 
 udice of Christians ; or they have been deemed in their pres- 
 ent shape the result of gradual accretions during the first and 
 second centuries. 
 
 If the above views are correct, many would with justice 
 think, that little reliance could be placed on such doeu-i 
 ments.* But leaving out of sight the direct evidence to the 
 
 " salvation in the guardianship of his only begotten, - - - and coming up 
 " from the Underworld, he shall ascend into heaven - - -] ." XII. (Ben- 
 jamin) 9, Ibid. p. 250. The clauses in brackets I suppose to be Chris- 
 tian interpolations. ^ 
 
 * A trustworthy compilation could of course be made from reliable 
 documents in the second century, but that it should be adopted so widely 
 
§ XXV.] GENUINENESS OF THE GOSPELS. 141 
 
 contrary, which has frequently and in various ways been de- 
 veloped, there exists in the theology of the Early Christians 
 a mass of indirect and very convincing testimony, to over- 
 throw any such positions ; — testimony the less suspicious, 
 because it is independent either of the veracity or the judg- 
 ment of any or all of those who furnish it. 
 
 The Gospels — whether adopted earlier or later — were 
 used by the Early Christians as a history of their Master's life 
 and teachings, and, viewed in this light, as the basis of 
 their own faith. Now it requires but a moderate acquaint- 
 ance with human nature to feel convinced that they would 
 not fabricate documents as the basis of their faith, and 
 yet leave their own faith out of them, or at least leave out 
 those points in their faith which most interested them. Nei- 
 ther would they select as the basis of their faith documents 
 in which their favorite opinions nowhere appear, and reject 
 those which contained them, as must have been the case if 
 our Gospels were selected from other productions of the sec- 
 ond century. Nor, if such a basis of faith grew by accre- 
 tion, is it credible that not one alone, but successive hands, 
 should have added thereto, and never have put their cherished 
 peculiarities into it. 
 
 To suppose a somewhat parallel case, — certainly not a 
 stronger one, — let us imagine that each division of Protestants 
 had formed or selected for itself a basis of faith, in which 
 Qone 'of its peculiarities could be found ; that the Heidel- 
 berg and Westminster Catechisms, the Confession of Augs- 
 burg, or the Articles of Dordrecht and those of the Anglican 
 Church, had offered no clew to the denominational tenets of 
 heir framers. Let us suppose that a basis of moeality 
 ihould for a century grow by accretion under the hands of 
 Pro and Anti Slavery parties, with no allusion to the subject 
 
 md immediately by the Christians as to supersede the originals before 
 he century closed, whilst no lisp touching the compiler or the originals 
 las reached us, would be impossible. 
 
142 TTNDERWOKLD MISSION. [§ XXV. 
 
 of their dispute ; or that amidst the controversies on the per- 
 son of Christ, or the vicarious atonement, the Gospels should 
 have grown in a similar way, with no mention of these doc- 
 trines. Yet, unless my study of early history have deceived 
 me, the aggregate improbability of alF these suppositions does 
 not exceed that of the idea, that the Gospels could grow by 
 accretion during a century and a half of various and fierce 
 conflicts between the Christians and their opponents, or 
 among Christians themselves, with no allusion to their con- 
 troversies, or to the opinions developed by them. 
 
 The argument from Early Christian opinions may be di- 
 vided into two branches. 1. From their belief copcerning 
 the history of Christ. 2. From their speculative views in 
 theology, morality, and philosophy. 3. A third, and to some 
 extent independent argument, might be based on their con- 
 troversies. 
 
 As regarded the first of these, the opinions of Christians 
 coincided to a degree that evinces the prevalence among 
 them of a history or histories which, if not identical with our 
 Gospels, corresponded essentially with them. But there was 
 one supposed fact in Christ's history not contained in our Gos- 
 pels, nor do they profess to have found it in theirs, and that 
 was the Mission to the Underworld. 
 
 Now let the reader consider the extent to which their the- 
 ological system, their " scheme of salvation," rested on this 
 supposed fact, and ask himself whether, in a history of Christ 
 formed by them, it would have been omitted.* They found 
 
 * The Christian forgeries of the second and third centuries con- 
 sisted of Pseudo-Jewish and Pseudo-Heathen, not, as has commonly 
 been supposed, of Pseudo-Apostolic documents. The latter would 
 have been useless in controversies with Jews and Gentiles, and, unless 
 forged in Paul's name, would have had no weight with the Marcion- 
 ites. In five of these forgeries a brief sketch of Christ's life is 
 either historically narrated or prophetically foretold, and, brief though 
 these sketches are, in each of them his life is closed by his mission 
 to the Underworld. 1. The Ascension of Isaiah, a Pseudo- Jewish 
 
^ XXV.] GENUINENESS OF THE GOSPELS. 143 
 
 abundant evidence, as they thought, that this mission had 
 been predicted. But their histories of Christ, and, if they 
 be supposed different, the histories which they have trans- 
 mitted to us, afford no evidence that these predictions were 
 ever fulfilled. In their Gospels and in ours, the interval be- 
 tween the Saviour's death and resurrection is a blank, and on 
 this blank they built no small portion of their faith. The 
 crucifixion and death of Jesus, offensive both to Jews and 
 Gentiles, and calling for explanation by Christians, were nar- 
 rated in their Gospels as in ours. But the explanation of 
 THE OFFENSIVE FACTS WAS LEFT OUT. The Saviour, instead 
 of ascending to heaven with a host of the departed, appears 
 both in their Gospels and ours as remaining on earth with his 
 disciples. 
 
 If the reader suppose that the Apostle Peter held and 
 taught a ministry of his Master to the departed, then, though 
 in a much weaker form, the foregoing argument would apply 
 
 Prophecy, has been already quoted (p. 56). 2. As also the Pseudo-Thad- 
 dens (p. 75), the name of which must not mislead the reader into sup- 
 posing it to be a forgery of Apostolic authority. It is an integral part 
 of the correspondence opened by King Abgarus with Christ, which was 
 forged, not for the sake of creating documents in the names of Christ and 
 Thaddeus, but in the name of Abgarus. The Christians wished (as in 
 the forged correspondence opened by Seneca with Paul) to meet Hea- 
 then contempt for themselves and their religion by an instance of respect 
 towards it from an eminent Heathen or a Heathen monarch. 3. The 
 Sibylline Oracles, a collection of Pseudo-Heathen Prophecies, represent 
 that Christ "shall go to the house of Hades, announcing a resurrection 
 " to the dead," Book I. lines 383, 384 (377, 378), p. 185, or " He shall come 
 " into Hades, announcing hope to all," Book VHI. line 310, p. 743. For 
 the date of these citations, see Appendix, Note H. 4. Por the Acts of 
 Pilate, a Pseudo-Heathen History of Christ; and 5. Pilate's Report; see 
 Appendix, Note D. I ought perhaps to add, that I have not discovered 
 a single instance in which any writer of the second or third century quotes 
 the mission from any of these documents, or alludes to the fact that they 
 mention it. The belief of this mission was far more widely and thoroughly 
 established than the credit of these forgeries. Their testimony could not 
 strengthen it. 
 
144 UNDERWORLD MISSION. [§ XXV. 
 
 to the first century. It would then seem, that, though a dis- 
 tinguished Christian leader and Apostle had been willing to 
 state such a view as his own, yet its absence from the Gos- 
 pels bears evidence, in so far, that neither he nor any that 
 accepted his view had tampered with the Master's history, or 
 put their own views into his mouth. 
 
 Nor can the absence from the Gospels of any allusion to 
 this ministry be accounted for by a difficulty of introducing 
 it. When the Saviour foretold his sufferings, death, and res- 
 urrection, and the disciples " understood none of these 
 "things" (Luke xviii. 34), it would have been easy to make 
 him give the explanation thereof, that he had a mission to 
 fulfil in the Underworld. And when he conversed with 
 them after his resurrection, it would have been perfectly in 
 place to put into his mouth a statement of What he had ac- 
 complished.* 
 
 But the argument does not stop here. In one of the Gos- 
 pels we find a passage glaringly inconsistent with the mission 
 to the Underworld, a passage noticed by the Early Christians. 
 Origen, after quoting the Saviour's words (Matt. xii. 40), 
 " The Son of Man shall ie three days and nights in the heart 
 " of the earth" asks, " How could he be three days and 
 " nights in the heart of the earth, who at his departure was to 
 '• be in the Paradise of God according to the statement (Luke 
 " xxiii. 43), ' To-day thou shall he with me in the Paradise of 
 " ' God ' ? " * And adds : " This expression has so troubled 
 
 * If the reading adopted by Gallseus and Opsopopajus be correct, the 
 author of one Sibylline fragment must have supposed the erents below 
 to be the subject of the Saviour's conversation with some of his disciples, 
 perhaps with those whom he accompanied to Emmaus. " He shall come 
 " to light again in three days, and shall manifest [the events of] his sleep 
 " to mortals." Book I. lines 385, 386, p. 185. 
 
 t The words " of God " are not in our present copies of Luke, nor were 
 they probably in Origen's. Without having specially studied his cita- 
 tions, I have noticed that the New Testament passage which forms in any 
 case the particular subject of his comment is quoted in close accordance 
 
^ XXV.] GENTJINENESS OF THE GOSPELS. 145 
 
 " some by its appearance of incongruity, that they have ven- 
 " tured to suspect as an addition to the Gospel by interpola- 
 " tors, that passage, ^To-day thou shall he with me in the Par- 
 " ' adise of God.'' But we say that, according to the simple 
 " (or literal) interpretation, he perhaps, before going into the 
 " so-called ^ heart of the earth,'' placed in the Paradise of God 
 " him who had said, ' Remember me when thou shalt come in 
 " ' thy kingdom.'' According, however, to the deeper (or 
 " spiritual) meaning, the phrase ' To-day ' in the Scripture 
 " extends to the whole even of the existing age."* 
 
 The suspicion of interpolation was based on the incompat- 
 ibihty of the passage with assumed facts, not upon its absence 
 from manuscripts ; nor does Origen — who had made textual 
 criticism more a study than any contemporary Christian or 
 Heathen, and who was in no wise indisposed to give the va- 
 rious readings which he had discovered — allude to it as 
 wanting in a single manuscript. 
 
 But its disaccordance with existing theology had been per- 
 ceived long before Origen's time. Marcion might have made 
 much use of the Saviour's words to the penitent thief. Beset 
 as he was on account of maintaining that souls went to 
 heaven at death, there was no passage in his records or ours 
 more apposite as an argument wherewith to support himself. 
 Yet Epiphanius informs us, " He cut away the expression, 
 '■'•^To-day shalt thou he with me in Paradise.'''''' The in.- 
 ference is a fair one, that the Underworld Mission outweighed 
 in his own mind any value which the passage possessed for 
 him as a controversial argument. 
 
 The method of solving dilEculties by erasures was peculiar 
 to Marcion. Neither the Theosophic Gnostics nor Catholic 
 
 with our present editions, and seems to have been cited with a manu- 
 script open before him. His quotations from other portions of Scripture, 
 for the purpose of illustrating the subject in hand, appear to be made 
 from memory. 
 • Comment in Joannem, Tom. XXXII. 19, 0pp., Vol. IV. p. 455. B. C. 
 13 
 
146 UNDERWORLD MISSION. [§ XXV 
 
 Christians participated in it. That the latter did not, receivei 
 no slight confirmation from the fact, that they retained anc 
 transmitted to us in their sacred records a passage whicl 
 directly contradicted their own faith. 
 
 To attempt unfolding the second class of arguments already 
 alluded to for the genuineness of the Gospels, deducible 
 from the speculative views of the Early Christians in theology, 
 morality, and philosophy, and the third, from the controver- 
 sies in which they were engaged, would be foreign to the 
 purpose of this essay, and would require a volume, if not two, 
 to do it justice. Arguments could be developed, some of 
 them stronger than the preceding, or applicable to an earlier 
 date, from, 1. The dissension between Jewish and Gentile 
 Christians ; 2. The controversy between Christians and Jews ; 
 3. Between Christians and Gentiles ; 4. Between Catholics 
 and Gnostics ; — from, 5. The conception of the Supreme 
 Deity as necessarily devoid of name ; 6. Jesus as the special 
 Deity of the Old Testament ; 7. The Pseudo-Deities of the 
 heathens ; 8. Idolatry ethically considered ; 9. The use made 
 of the Old Testament predictions ; 10. The use made of Hea- 
 then or Pseudo-Heathen Prophecies; 11. The division into 
 Faithful and Catechumens ; 12. The customs and views con- 
 cerning the Lord's day ; 13. And also concerning the Sab- 
 bath or Saturday ; 14. The belief concerning Rome's de- 
 struction ; 15. And the burning up of the world ; 16. And 
 Baptism ; 17. And the Resurrection of the flesh ; 18. And 
 Martyrdom ; and many other points. 
 
 I can conceive no class of arguments more likely than 
 these to convince a sceptical Christian or a truth-loving un- 
 believer, that our Gospels did not owe their origin to the 
 opinions or to the controversial wants of the Early Christians. 
 In fact, had they been intended for service in the controver- 
 sies against Jews or Gentiles, they would have purported to 
 come from Jewish or Gentile, not from Christian hands. 
 And though the Apostle John was regarded by the Valentin- 
 
§ XXVI.] CHURCH AUTHORITY. 147 
 
 ians as one of the enlightened, yet the other three Evange- 
 Hsts were not well selected, if influence with these Gnostics 
 was desired, nor would all four in the eyes of Marcion have 
 been equal to Paul. 
 
 I do not say that the foregoing arguments, if developed, 
 would convince flnbelievers of the supernatural character of 
 Christianity, since many of them find an inherent difficulty in 
 such a belief; but their development would materially reduce 
 the number of questions which want of familiarity with Early 
 Christian history has left open, and might in many instances 
 remove the main reasons for distrusting the Gospel narrative. 
 I am not, of course, to be understood as maintaining that no 
 interpolations whatever exist in the Gospels. 
 
 4 XXVI. CHURCH AUTHORITY. 
 
 The authority of individual Fathers stands lower than for- 
 merly. But the advocates of Church authority regard unanim- 
 ity of the early Church — that is of the Catholics — on a point 
 of belief as settling its correctness,* and the multitude of 
 
 * One of the ablest and calmest of late Roman Catholic writers, J. A. 
 Moehler, says, in his Symbolism, " Whoever takes the pains to study the 
 " writings of the holy Fathers may without much penetration discover, 
 "that, while agreeing perfectly on all ecclesiastical (?) dogmas, they yet 
 " expatiate most variously on the doctrines of Christian faith and morality. 
 " - - - While now all Catholics gladly profess the same dogmas with the 
 "Fathers of the Church, the individual opinions, the mere human views 
 " of the latter, possess in their estimation no further value, but as they 
 " present reasonable grounds for acceptance, or as any peculiar affinity of 
 " mind may exist between one Father of the Church, and a Catholic of 
 " a subsequent age. — We will not and cannot believe otherwise than 
 " as our fathers have believed. But as to their [individual] peculiarities 
 "of opinion, we may adopt them or not as we please." Sect. 42, pp. 
 369-371. 
 
148 UNDERWORLD MISSION. [§ XXVI, 
 
 Christians who yet hold this view should prevent it from be- 
 ing regarded — as sometimes happens — with simple indif- 
 ference or contempt. That a considerable portion of men 
 should be subject to an error that cramps their own inde- 
 pendence, ought not to be a matter of indiiference, nor does 
 it seem a fit subject for contempt. 
 
 If we have evidence that the Catholics of the second and 
 third centuries believed any proposition unanimously, we 
 have evidence that they believed the following : — " Jesus 
 Christ at his death went on a mission to the subterranean 
 world." But the earth is now known to be a solid globe, re- 
 volving in space. Their belief, therefore, of a subterranean 
 world, and the mission to it, was incorrect. 
 
APPENDIX. 
 
 13* 
 
APPENDIX 
 
 NOTE A.* 
 
 CHRIST THE SPECIAL DEITY OP THE OLD TESTA- 
 MENT. 
 
 Besides the HumanitariaD division of the Early Christians, 
 which included such as were commonly called Jewish Chris- 
 tians, or EbioniteSjt and apart — it is difficult to say pre- 
 cisely how large a part f — of Gentile Christians, there was 
 
 * Referred to in pp. 9, 10, 15, 98. 
 
 t By Jewish Christians are not usually meant such as originated from 
 Alexandrine Judaism, but those who retained Judaism as it existed in 
 Palestine, and who were strenuous for the ceremonial law. Touching 
 these, howcTCr, it is but fair to say, that the statement in the text has 
 been disputed. As its proof would require more space than appropriate 
 here, I give simply my judgment concerning it. 
 
 X Justin admits to Trypho, " There are some even of our race (that is, 
 " some Christians of Gentile extraction) who confess him (Jesus) to be 
 " the Messiah, but maintain that he was a man bom of human parents." 
 Dial. c. 48, p. 144. C. 
 
 Origen regards the multitude which followed Jesus from Jericho as 
 emblematic of the Gentile multitude ascending with him from eartUy 
 things (to the heavenly Jerusalem) ; the blind man by the way-side as typ- 
 ifying the miserable relic of Judaism ; and adds : " When you regard the 
 " faith, concerning the Saviour, of the Jews who believe on Jesus, some 
 " regarding him as the son of Joseph and Mary, others of Mary and the 
 " Holy Spirit, but without any belief in his divine nature, you will com- 
 " prehend how this blind man says, 'Son of David, take pity on me,' - - - and 
 " the multitude rebuked him - - - those from the Gentiles who, with few 
 "exceptions, have believed him f» be born of a virgin, and rebuked the 
 " man that thought him born after the ordinary manner." In Matt. Tom. 
 XVI. 12, 0pp., Vol. in. pp. 733. A., 734. A. Origen does not say that 
 the Gentile Christians with few exceptions believe Christ's divinity, and 
 some expressions in his writings appear to imply the reverse. See For- 
 rest's History of the Trinity, pp. 35 - 37 (Meadville edit., pp. 48 - 50). 
 
 Tertnllian says : " The simple, who constitute the lakger pakt 
 
 " OP BELIEVERS, - - - proclaim that two and three gods are preached by 
 " us, but assume that they are worshippers of the one God." Adv. Prax. 
 c. 3, p. 635. C. D. 
 
152 APPENDIX. 
 
 another class from the time of Justin Martyr, or perhaps 
 from an earlier date, who maintained that Jesus was the 
 Deity who had appeared to the Patriarchs and Prophets and 
 had talked to Moses from the bush.* They distinguished be- 
 tween the Supreme Deity, who was without a name,t and 
 Jesus, who had a name. 
 
 Justin tells the Gentiles, " All the Jews even now teach, 
 " that the God without a name spoke to Moses, - - - who (the 
 " Jews) having it expressly stated in the records of Moses, 
 " that ' the angel of God spoke to Moses in a burning 
 " '■jlame from the hush, and said, I am he who exists, the God 
 " ' of Abraham, and the God of Isaac, and the God of JacolJ 
 " maintain that it was the Father of all things and the 
 " Creator who said these things. Whence the prophetic 
 " spirit, reproving them, said, ' Israel did not know me,and 
 " ' The People did not understand me.'' And again Jesus, as 
 " we have already shown, said when among them, ' No one 
 " ' has known the Father except the Son (nor the Son except 
 " ' the Father), and those to whom the Son shall reveal 
 " ' himr " I 
 
 * I am inclined to assign a somewhat earlier date than the age of 
 Justin to this opinion, though my only reason for so doing is the strong 
 suspicion that the Marcionite hranch of Gnosticism was to a considerable 
 extent but an offshoot from this identical view of the Catholics. The 
 latter, or a portion of them, proved to their own satisfaction, that the God 
 who conversed with the Patriarchs and Prophets was not the Supreme 
 Deity. Some who were convinced by the argument could readily fail to 
 see any evidence which should identify him with Christ, and conseqnent- 
 ly regarded him as a distinct Deity. 
 
 t '• No one can affix a name to the ineffable Deity. But if any one 
 " should dare to say that he has a name, such a man is crazy with an incnri- 
 " ble madness." Justin, Apol. I. 61, p. 80. C. " The Father of all things 
 " being unbegotten, has no name, for whoever is called by a name haSM 
 "older [than himself] who gave him his name." Ibid. II. 6, p. 92iK 
 " Do not seek the name of God. God is his name. Names are reqnisite 
 " when a multitude of individuals are to be distinguished by appropriate 
 " appellations. To God who is alone the name of God is everything." 
 Minuc Felix, c. 18, pp. 89, 90. The same may be found in Cyprian/Se 
 Idol. Van. p. 15. " Gifts [or bribes] are not to be offered to the God 
 " who is unnamed." Tatian, c. i, p. 247. B, — " The soul - - - names 
 " him God, using this name alone as appropriate to the true God." 
 Tertul. Apol. f. 17, p. 18. B. " The Seventh Heaven, where dwells He 
 " who is NOT NAMEp [I follow the Latin translation of Laurence, which 
 " ho made more literal than his English one] and his Elect, whose nains 
 " has not [in Isaiah's time] been revealed." Ascension of Isaiah, ch. 
 VIII. 7. 
 
 t Apol. L 63, p. 81. A. CD. 
 
CHRIST THE OLD TESTAMENT DEITY. 153 
 
 And in his Dialogue with Trypho he alleges, that " in the 
 " book of Exodus Moses mystically proclaims and we com- 
 " prehend that Jesus was the name of that God whose name, 
 " the Scripture says, was not communicated to Abraham nor 
 " to Jacob. It is stated thus : ' The Lord said to Moses, Say 
 " ' to this People, Lo, I send my messenger before thee, that 
 " ' he may guard thee in the way ; that he may lead thee into 
 " ' the land jchich I have prepared for thee. Attend to him, 
 " ' ■ ■ -/or MY NAME IS UPON HIM.' Who therefore led your 
 " fathers into the land ? You clearly know that it was he 
 " who is called by this name Jesus (Joshua*). - - - But since 
 " (fi) you know this, you will recognize also that Jesus was 
 " the name of him who said to Moses, ' My name shall he 
 " ' upon him.'' ■ - - He was also called Israel." t 
 
 The object of this note is simply to enable the reader to 
 apprehend easily the foregoing idea, and I therefore omit ex- 
 tracts from other Fathers, of which a multitude to the same 
 purport could be adduced. The reader will find some of 
 them in Mr. Norton's Genuineness of the Gospek, Vol II. 
 pp. 247-253 (2d edit. pp. 250-256). 
 
 It may be added, that, though a personal appearance of 
 the preexistent Logos to the Gentiles was maintained by 
 none, yet, in opposition to the Gentile claim of superior an- 
 tiquity for Heathenism, Justin affirms that Socrat€s and other 
 philosophers participated in, and lived according to, the 
 Logos, X so that, according to this view, anything good in 
 Heathen philosophy was not prior to Christianity, but a part 
 of it, being derived from Christ. Justia, in support of this 
 idea, and to save the superior antiquity of Christianity, claims 
 these men as Christians. |] Clement of Alexandria, from a 
 more generous motive, takes the same ground concerning the 
 origin of Greek Philosophy.^ 
 
 * Jesus and Joshua are the same name in the Greek. 
 , t Dialog, c. 75, p. 172. 
 
 X Apol. I. 46, p. 71 ; IL 10, p. 95. 
 
 II Ibid. 
 
 IT See Some Account of the Writings and Opinions of Clement of 
 Alexandria, by John [Kaye], Bishop of Lincoln, pp. 190 - 193, 202, 203. 
 From the former of these references the following citation of Clement is 
 made : " Who, then, was their teacher ■? (i. e. the teacher of the Greeks). 
 " The First Begotten, the Counsellor of God, who foreknew all things. 
 " He is the teacher of all created beings ; he in various ways from the 
 " foundation of the world has instructed man, and leads him to perfec- 
 
154 APPENDIX. 
 
 NOTE B.* 
 MORTALITY AND IMMOET ALIT Y. — LIPE AKD DEATH. 
 
 The Fathers used the terms Life and Death as antitheses 
 of each other, and employed the latter as do moderns to des- 
 ignate the separation of the soul from the body, or to ex- 
 press a morally lost condition, or as an appellation of Satan.t 
 Some of the Catholics and Heretics believed an Annihilation 
 of the wicked or earthly. How far they designated this by 
 the terra Death I do not know. Aside from these meanings, 
 the term Death, in the period covered by this essay, desig- 
 nated a residence in or consignment to the Underworld, as 
 must already be evident, and Life, its antithesis, an exemption 
 therefrom. The former seems to have been regarded as the 
 lot of Human Nature or Mortality, the latter of Divine or 
 Immortal Natures. 
 
 In order, however, to understand some of the early Chris- 
 tian theology on this point, it must be remembered that a dis- 
 tinction was frequently made by the ancients between Soul 
 and Spirit. The latter was the essence of immortal being^ 
 the former was human. | Adam, whether he were originally 
 
 " tion." And from the latter the following : " Philosophy maybereafon- 
 " ably supposed to have been given by Divine Providence as a preparation 
 " for perfection through Christ. — They who deny that Philosophy cornea 
 " from God, go near to question his particular ProA'idence. — They 
 " who affirm that Philosophy was given by the Devil, make him more 
 " benevolent than Divine Providence to good men among the Greeks, 
 
 " The Law was given to the Jews, Philosophy to the Greeks, until 
 
 " the advent of Christ." 
 
 * Referred to In pp. 16, 34, 56, 59, 72, 92, 101, 122, 134. 
 
 t See extract from Origen in a note on p. 62. 
 
 X This distinction existed independently of any idea of personal clla^ 
 acter as expressed by the term spiritual. Thus, in the Book of Enoch 
 the Deity is represented as saying to the fallen Angels, " Yon from the 
 " beginning were made spiritual, possessing a life which is eternal, and 
 
 "not subject to death for ever ; being spiritual, your dwelling is in 
 
 " heaven " (eh. XV. 6, 7 ) ; and as adding concerning the Giants, the off- 
 spring of these angels and of their earthly brides, " Now, the Giants 
 " who have been born of Spirit and of Flesh shall be called uppn earth 
 "Evil spirits---. Evil spirits shall proceed from their flesh [i.e. 
 " spirits, not souls, shall be disengaged from their bodies at death], because 
 " tljey were created from above." Ibid, verse 8. 
 
 Tlie distinction between soul and spirit appears, perhaps, in the phra- 
 
MORTALITY AND IMMORTALITY. 155 
 
 immortal, and became human through his fall ; or whether he 
 were created neither immortal nor human, but capable of be- 
 coming either ; * or whether he were human at his creation ; 
 — yet in any case as a human being he could not become, 
 according to the views of some among the Fathers, a denizen 
 of heaven. His doom as a mortal was the Underworld. 
 
 Thus, in passages already cited, Hermas informs us that 
 the departed who were in the Underworld " could not other- 
 " wise enter the kingdom of God, than by laying aside the 
 " mortality of their former life."t Arnobius speaks of the 
 departed whom Christ aided, as having laid aside the " lot of 
 " Mortality " ; | which, by a comparison with the extract from 
 his writings in § XXII. 3, would seem to mean that they had 
 been rescued " from the jaws of Orcus." Tertullian treats 
 Christ as having, " because he was a man, - - - gone 
 " through the form of human death in the Underworld." || 
 And Origen, we have seen, treated the detention of the de- 
 parted in the Underworld as the " condition afRxed [prior to 
 " Christ's time] to dying." ^ 
 
 If HUMAN nature was necessarily the prey of the Under- 
 world, it was no unnatural conception that this nature must 
 be changed, that it must become immortal or divine before 
 entering heaven. This conception was actually entertained, 
 
 seology of the Apocalypse, which mentions (vi. 9) "the souls of them 
 "that were slain," and again (xx. 4), "the souls of them that were be- 
 '^ headed " ; but(i. 4) "the seven spirits" before God's throne; an ex- 
 pression similar to which occurs in iii. 1, iv. 5, v. 6. See also, in a 
 note on p. 92, Origan's query as to God and the angels having 
 souls. 
 
 * Theophilus advances this view. " But some one will say to us, 
 "' Was man naturally moilal ■? ' By no means. ' What then : immortal ■? ' 
 "No. But some one will say, ' Was he nothing at all ? ' I do not say 
 " that. He was neither mortal nor immortal by nature. I"or if he had 
 " originally been made immortal, he would have been made a god ; but 
 " if mortal, God would seem to be the cause of his death. He was made 
 " therefore neither immortal nor mortal, but, as we said above, capable of 
 " becoming either — . Observing the command of God, he would re- 
 " ceive immortality as'a reward and become a god ; but if he should turn 
 " to the works of death, being disobedient to God, he would be the cause 
 "of his own death." Ad Autol. c. 27, p. 368. A. B. 
 
 t See p. 59. 
 
 } See p. 34. 
 
 II See note on p. 32. 
 
 7 See p. 65. 
 
156 APPENDIX. 
 
 and the method of creating this change was, according to 
 some, the infusion into human nature of Christ's divine or 
 spiritual nature. 
 
 IrenEBus says : " Those who deem Christ the son of Joseph, 
 " - - - not being [according to their own principles] com- 
 " mingled with the Logos of God the Father, - - - are debtors 
 " of [or due to] Death, - - - to whom the Logos speaks, nar- 
 " rating his own office of kindness, ^ I said, Ye are all gods 
 " ' and sons of the Most High [if ye will accept my gift], but 
 " ' ye die like men.'' He says these things to such as do not 
 " accept the gift of adoption (or sonship), - - - depriving 
 " MAN OF THE ASCENT TO GoD,* - - - for to this purpose the 
 " Logos became man, that man, by being commingled with 
 " the Logos, and receiving the adoption, should become a Son 
 " of God. For we could not otherwise receive incorruptibil- 
 " ity and immortality than by being united to incorruptibility 
 " and immortality." t 
 
 Elsewhere he asks, " How could man pass (or be 
 " changed) into a god, unless God passed into man .' "| 
 
 Elsewhere, again, Irenseus quotes from Ps. xlix. 1, " The 
 " God of gods, the Lord spoke," and after asking, " But of 
 " what gods ? " answers, " Of those to whom he says, ' I said 
 " ' ye are gods, and all of you sons of the Most High ' ; 
 " that is, of those who have received the favor ' of adoption 
 " ' through which we cry, Abba, Father.'' " |1 
 
 A fragment preserved under the name of Justin Martyr, 
 but the authorship of which is doubtful, states that, " When 
 " God originally formed man, he made his nature dependent 
 " on his own choice, determining the experiment by a single 
 " command. For he made him, in case he observed this 
 " command, the recipient of an immortal lot, but if he trans- 
 " grossed it, of the reverse. Man being thus formed, and 
 " turning his face immediately towards transgression, re- 
 " ceived corruptibility into his nature. But corruptibility be- 
 " ing in our nature, it was necessary that he who wished to 
 " save us should cause this substance to disappear, which oc- 
 
 * On the connection between Sonship of God and ascent to heaven, 
 compare page 134. 
 t Cent. HiEres. in. 19. 1 (HI. 21). Compare IV. 38. 4 (IV. 75). 
 i Ibid. IV. 33. 4 (IV. 59). 
 II Ibid. ni. 6. 1 (in. 6). 
 
MORTALITY AND IMMORTALITY. 157 
 
 "casioned corruption. But this could not otherwise take 
 " place unless that which by its nature was life (i. e. pos- 
 " sessed of an inherent incorruptibility or immortality) should 
 " be united to that which had received into itself corruptibility, 
 " thus causing the corruptibility to disappear, and preserving 
 " as immortal thereafter that which had received it. On this 
 " account it was necessary for the Logos to come in a body, 
 " that he might free us from the corruptibility of death in our 
 " nature." * 
 
 The idea of Irenseus and of the foregoing writer appears 
 to be, that a divine or spiritual and immortal nature must 
 first be mingled with a human one, and we then, by becoming 
 participants of this double nature, participate in the divine 
 nature which it contains. An inherently immortal substance 
 is thus mingled with our perishable souls. 
 
 Among various reasons which create doubt as to Justin 
 having written the above fragment, is the different view which 
 he advances in his Dialogue with Trypho. He quotes at some 
 length from the eighty-second Psalm, " / have said ye are 
 "gods" &c., and states that his object is to show " that the 
 " Holy Spirit reproaches men, that being made, like God, 
 
 " IMPASSIBLE AND IMMORTAL, PROVIDED THEY OBSERVE HIS 
 
 " COMMANDMENTS, and being honored by him in that he calls 
 " them his Sons, even these likewise, being assimilated to 
 " Adam and Eve, work out death to themselves. Let the 
 " interpretation of the Psalm be as you wish, and it is never- 
 " theless manifest that they were honorably destined to be 
 " gods, and to the ability of becoming Sons of the Most High, 
 " and of their own choice they prefer to be judged and con- 
 " demned as were Adam and Eve." + These remarks follow 
 a statement that the Jews were somewhat disturbed at hear- 
 ing Justin claim that " we are the true children of God, who 
 " observe the commands of Christ." | 
 
 According to this, Adam's descendants were, equally with 
 himself, born immortal, and destined to remain so if they ob- 
 served God's commands. An examination of Justin's views 
 in § IX., including the note on p. 44, will render it probable 
 that Justin deemed the Mosaic Law an insufficient means of 
 righteousness, and that the power of Christianity alone en- 
 
 * Justini Opera, pp. 597, 598. t IbW- c 123, p. 217. B. 
 
 t Dialog, c. 124, pp. 217. E., 218. A. 
 
 14 
 
158 APPENDIX. 
 
 abled a man to be so observant of God's commands as that he 
 could escape death. — By death in the above extract, as in thai 
 from Justin under § IX., it seems difficult to understand any. 
 thing sr. e subjection to the Underworld or its ruler. 
 
 I suspect that the capacity of communicating immortality 
 was one sense — though, unless the Latin translator have 
 added his own explanation, it was not the only sense — in- 
 tended by the author of the Adumbrations on Peter as an 
 attribute of God's Word or. Logos. He quotes ch. i. 23, 
 " Regenerated, not with corruptible seed," and says : " The 
 " soul, therefore, which is poured out at the same time with 
 " [the destruction of] the body, is, as some think, corruptible, 
 " (i. 25) ' but the word of the Lord (the Logos or Life-giv- 
 " ' ing spirit) endures for ever.'' " * 
 
 The Valentinians based their theory of salvation on the 
 distinction of soul and spirit. According to them, only the 
 Spiritual, and such from among the Psychical (Men of Soul) 
 as were fitted to receive a seed of the Spirit into them, were 
 saved. 
 
 NOTE C.+ 
 HEAVENS. 
 
 Mention has been made in the foregoing pages of Marcion, 
 as holding to a system of three heavens, while others believed 
 in seven. Suidas, as quoted by Suicer, says : " There are 
 " two heavens, that which was created at the same time with 
 *' the earth (Gen. i. 1), and the one which was subse- 
 " quently appointed as a means of separating the waters 
 " (Gen. i. 6), which (God) also called the firmament." | 
 
 * dementis 0pp. p. 1006, lines 26-30. This idea of the soul, we 
 are told in the Philosophumena, a work erroneously attributed to Origen, 
 was entertained by Epicurus. He is there represented as holding th>t 
 " the souls of men perish at the same time with their bodies, in like man- 
 " ner as they are bom with them, - - - for they are blood." — p. 28, Mil- 
 ler's edition. 
 
 t Referred to on pp. 20, 109. 
 
 i Suicer on Ovpavos, II. D. 2, Vol. II. p. 523. 
 
THE ACTS OF PILATE. 159 
 
 The Ascension of Isaiah, though recognizing seven heavens, 
 makes in some places the same distinction as above, between 
 the firmament and the (first) heaven,* though it elsewhere 
 confounds them.t 
 
 A passage from Theodoret, also quoted in Suieer, says : 
 " He who disbelieves a second heaven goes out of the right 
 " way, and he who endeavors to number more follows fables, 
 " despising the teaching of the Divine Spirit." | 
 
 Marcion may have assumed the two heavens as the highest 
 number mentioned in the Old Testament, and have rested in 
 the idea of a third for the Supreme Deity, as being mentioned 
 by Paul. Paul, however, must have spoken with reference 
 to already existing ideas. And it may either be, that already 
 in his day some of the Jews had supposed a third heaven as 
 requisite for the residence of Jehovah, or it may be that the 
 three lower of the seven heavens were alone supposed acces- 
 sible to man. The Talmudical opinions collected by Wetstein 
 and Schoettgen, though recognizing the systems of two and 
 seven heavens, do not recognize a system of three. The 
 system of seven heavens or spheres was probably derived 
 from the idea of seven planets moving in as many spheres. 
 
 NOTE D. 1 
 
 THE ACTS OF PILATE. 
 
 JtrsTiN Martyr mentions a document called the Acts of 
 Pilate, ^ and manuscripts have come down to us bearing this 
 title. The work in its original shape — for some of the 
 
 * Ch. VII. 9, 13 ; X. 27, 29. 
 
 t Ch. XI. 23, 25. 
 
 t Suieer as above. — Theodoret would seem from the above to have 
 approved, as well as quoted, an interpretation of the passage (2 Cor. 
 xii. 2) " caught up to the third heaven," according to which it meant 
 caught up a third of the way to heaven. His quotation of it is given by 
 Suieer, Vol. II. p. 522, C. 1. c. 
 
 II Referred to on pp. 38, 143. 
 
 IT Justin, Apol. I. 35, 48, pp. 65. D., 72. A. 
 
160 APPENDIX. 
 
 manuscripts are much interpolated — appears to have been 
 one of those Pseudo-Heathen documents which Christian con- 
 troversiahsts were tempted to forge, because they felt the 
 need of Heathen testimony while challenging Heathen assent 
 to their statements. The document, in what I deem its origi- 
 nal shape,* professed to be a public record of the trial of Jesus 
 before Pilate, in which many of those whom Jesus had cured 
 came forward to testify as to what he had done for them. The 
 Christians, in appealing to this, could say, We are not ap- 
 pealing to OTJR documents, but to yours. If you will not be- 
 lieve us, believe your own public records. The record, how- 
 ever, must by most Christians have been deemed doubtful, since 
 in the second and third centuries Justin alone mentions it, nor 
 does he make any copious use of it. About the close of the 
 third century some publicity must have been given to it by 
 Christians who may themselves have mistaken it for genuine. 
 This at least affords the only plausible explanation of the fact, 
 that about that time the Heathens — thinking, perhaps, that 
 two could play at the same game — met it by a counter for- 
 gery under the same title, which was taught to the children 
 in the schools ; so that, according to Eusebius, " the boys had 
 " nothing but Jesus and Pilate in their mouths the whole day 
 " long." t 
 
 Besides the above, there is " Pilate's Report," or an official 
 letter sent by Pilate to Tiberius concerning Jesus, | and not 
 essentially different in object or character from the above. 
 Both are Pseudo-Heathen authorities for points in Christ's 
 
 * The original of the Acts of Pilate I suppose to be best represented 
 by the Manuscripts which Thilo designates as Cod. Venet. (the Vene- 
 tian Manuscript) and Paris D ; or rather by the former and the first 
 portion of the latter, terminating at the close of the twelfth chapter. 
 Even these manuscripts are interpolated. A critical edition of them 
 would shed considerable light on the earliest history, after the Apostolic 
 age, of the controversy between Christians and Heathens. Much con- 
 fusion has resulted from the custom of treating this, and other Pseudo- 
 Heathen or Pseudo-Jewish documents, under the head of Apocryphal 
 Gospels and Epistles. They are thus made to appear as forgeries of 
 Christian authorities, — of documents by Christ and by his Apostles or 
 followers, whereas this was the very character which their forgers in- 
 tended them NOT to bear. The Acts of Pilate are usually published 
 under the title, " Gospel of Nicodemus." 
 
 t Hist. Ecc. IX. 5, 7. 
 
 i This is probably alluded to by Tertnllian in his Apology, c. 21, 
 p. 22. C. 
 
THE ACTS OP PILATE. 161 
 
 history which we may infer from these forgeries were con- 
 troverted by the Heathens, and both mention the release of 
 the departed.* 
 
 Between these two documents, and blended with the former, 
 as published by Thilo, appear two others. Their contents 
 induce the supposition that they were intended for controversy 
 with the Jews rather than the Gentiles, since the investiga- 
 tions reported in them concerning the facts of Christ's resur- 
 rection and ascension are conducted by Jews. In one of 
 them, a weak production, Joseph of Arimathea is prominent. 
 The other, printed in continuation of it by Thilo, is a narra- 
 tive, in the heroic strain, of Christ's deeds in the Underworld, 
 and is probably later in date than any of the others. Ac- 
 cording to it, the Simeon who took Jesus in his arms was, with 
 two sons and brothers, among the number raised at Christ's 
 resurrection. They are cited before the chief priests, and 
 narrate what took place below. At midnight, they nar- 
 rate, a light shone into the darkness below, and was rec- 
 ognized by Abraham, the Patriarchs, and Prophets, as the 
 light of the great enlightenment. Notwithstanding the anach- 
 ronism, it refers probably to the light at the Saviour's birth. 
 Luke ii. 9. Then appeared one like an ascetic of the desert, 
 who announced himself as John, and said that he had bap- 
 tized the Son of God. Seth, in answer to the request of Adam, 
 tells the reasons for hoping that their liberation is at hand, 
 and while they rejoice at it, Satan comes to make an an- 
 
 * The Venetian manuscript of the Acts of Pilate, and that marked 
 Paris D, conclude (with omission of the doxology) as follows : " Then 
 " the Lord arose. He awoke Adam and all the Prophets whom the 
 " Devil had in his power ; and he awoke also all who beUeved on him." 
 See Thilo, Cod. Apoc. Not. Test. p. 606. The omissions of Thilo pre- 
 vent his reader from perceiving whether these words proceed from the 
 soldiers who guarded the sepulchre, or by whom they are narrated. 
 
 According to Pilate's report, after especial mention of Abraham, the 
 twelve patriarchs, and others, " there appeared in the air an unnumbered 
 "multitude of angels, crying, ' The crucified Christ has risen, being a 
 " ' God,' and a voice was heard as the sound of thunder, saying, ' Glory to 
 " ' God in the highest, and on earth peace and good-will to men. Come 
 " 'up out of the Underworld, ye who are enslaved in its subterranean re- 
 " ' gions.' - - - And the rocks were rent, and great chasms were formed in 
 " the earth, - - - and many bodies of the sleeping dead arose, to the num- 
 " ber of five hundred [a misapplication probably of 1 Cor. xv. 6). And 
 " the whole multitude walked about and praised God, saying, ' The Lord 
 " our God, who is risen from the dead, made all our dead alive, and, plun- 
 "dering the Underworld, destroyed it.' " Thilo, p. 8U. 
 14* 
 
162 APPENDIX. 
 
 nouncement to Hades (the Underworld) which is here per- 
 sonified. " All-devouring, insatiable Hades, listen to my 
 " words," is the beginning of his address ; and he tells of what 
 Jesus did on earth, and that by his (Satan's) promptings he 
 had been put to death. Hades is dismayed, fearing the 
 coming prisoner to be the same who rescued Lazarus. 
 While they speak, a voice as of thunder is heard, saying, 
 " Lift your gates, ye rulers, and he ye lifted up, ye eternal 
 " doors." * Hades directs everything to be barred, and tells 
 Satan to contend against the Lord. 
 
 The saints, secure of their triumph, insult their oppressor : 
 " All-devouring, insatiable Hades, open, that the King of 
 " glory may enter " ; and while they talk to each other, the 
 voice from without is again heard, " Lift up your gates." 
 Hades seeks to gain time by the question, " Who is the King 
 " of glory ? " t An answer comes, " The Lord, powerful and 
 " mighty ; the Lori, mighty in battle "; | and simultaneously 
 with it the gates are crushed in, and Satan is bound and de- 
 livered to Hades for safe keeping till the second coming of 
 the Lord. Hades finds grievous fault with Satan for the 
 ruin occasioned by bringing such a prisoner. The saints on 
 ascending to Paradise find Enoch and Elijah, as also the 
 penitent thief, who had been sent thither by Jesus, and had 
 been requested by the Archangel Michael to wait a little until 
 Adam and the saints should come also. 
 
 NOTE E.ll 
 
 RESURRECTION OF FLESH. 
 
 Mention has been made of an Orthodox and a Heterodox 
 or Liberalist party among the Catholics.^ The chief point 
 of division between them was the Resurrection of the Flesh, 
 which the former maintained in a literal and sometimes in a 
 
 * Ps. xxiv. 7. t Ibid, verse 8. t Ibid. 
 
 II Referred to on pp. 8, 19, 112, 116, 119. 
 t See § III. and § XXn. 3, 4, 5. 
 
EEStJKEECTION OF FLESH. 163 
 
 gross shape ; '' and which the latter denied. It may also be 
 remarked that the Orthodox generally held and seem to have 
 laid stress upon a Millennium or Eeign of Christ for a thou- 
 sand years on earth, a doctrine not found among their oppo- 
 nents, t 
 
 Athenagoras, TertuUian, and Methodius wrote treatises de- 
 fending a resurrection of the flesh. Fragments of a work in 
 defence of the same are extant under the name of Justin, and 
 are supposed by some to have been part of his work against 
 heresies. Tatian, his disciple, held this view while a Catholic, 
 -but afterwards became a Gnostic. Polycarp, Theophilus, and 
 Irenasus,the Ignatian Epistles, and that ascribed to Barnabas, 
 have either argued or expressed themselves in favor of the 
 same view, or have so expressed themselves on subjects 
 which were in their day cognate to it, that no reasonable 
 doubt exists as to their having held it. 
 
 The opposite view, owing to the opprobrium resulting from 
 its connection with the heresies of the day, was less likely to 
 receive a free expression. It must, however, have been ex- 
 tensively held among Catholics. Irenseus, as already seen, 
 complains that " some of those who are regarded as having 
 " been correct in their belief (i. e. some Catholics) overstep 
 " the order of promotion of the just, - - - holding heretical 
 "views; for the heretics, - - - not accepting the salvation of 
 " their flesh, - - - say that they ascend above the heavens." | 
 Athenagoras informs us that he wrote his treatise in defence 
 of the resurrection, because " in this matter we have found 
 " some altogether incredulous, and others doubtful ; and even 
 " among the acceptants of the first principles [on which the 
 "argument for the resurrection rests], some who are equally 
 " at a loss with the doubtful ; which last, indeed, is the most 
 
 * " Since we learn from Isaiah (Ixvi. 24) that the bodies of trans- 
 "gressors, remaining imperishable, shall be devoured by worms and 
 " incessant fire, so as to be a spectacle to all flesh." Justin, Dialog, c. 
 130, p. 223. A. 
 
 t Among the Liberalists also a tendency appears towards tlie doctrines 
 of Annihilation and Restoration, and towards the consideration of all 
 punishment by the Deity as reformatoiy, whilst the Orthodox advance, 
 in general, harsher views of future punishment. An attempt to define 
 the relative positions of the two parties on these subjects would require 
 more space than can here be devoted to it, and a more thorough exam- 
 ination than I have yet bestowed upon it. 
 
 tCont. Hseres. V. 31.1. 
 
164 APPENDIX. 
 
 " unreasonable of all, - - - since they have in the [conceded] 
 " facts no starting-point for their disbelief." * Tertullian tells 
 us that the resurrection of the flesh " is less readily received 
 " than the oneness of the Deity," + by which latter phrase he 
 means the identity of the Deity from whom the Mosaic and 
 Christian revelations proceeded. There is no need, he in- 
 forms us in the same connection, of arguing the salvation of 
 the soul, since none deny it. 
 
 Justin Martyr appears to struggle with his own conscience 
 in attempting to suppress the fact, of which, considering the 
 above statements, he cannot have been ignorant, that many 
 of the Catholics did not believe a physical resurrection, or, 
 which was the same thing in the phraseology of the Ortho- 
 dox party, did not believe the resurrection. He puts into the 
 mouth of the Jew the following question : " Tell me, do you 
 " truly confess that this place of Jerusalem is to be rebuilt, 
 " and The People to be assembled and to rejoice with the 
 " Messiah, - - - or is it in order to get the better of us in this 
 " debate that you are willing to confess this .''" 
 
 Hereto he responds : " I am not so mean, O Trypho, as to 
 "speak differently from what I think. | I confessed to you 
 " formerly that I and many others think thus, - - - but I indi- 
 " cated to you also that many Christians of pure and pious 
 " belief do not acknowledge this. For as to those who are 
 " called Christians, but who are atheists and wicked heretics, 
 " I showed you that they teach wholly blasphemous and 
 " atheistical and senseless doctrines. And that you may un- 
 " derstand that I am not saying this to you only, I will write 
 " out our discussion as well as I am able in a book in which 
 " I shall insert myself as confessing what I now confess to 
 " you. For I do not prefer to follow men or human teach- 
 " ings, rather than God and his teachings. For if you meet 
 
 *C. 1, p. 316. A. 
 
 t De Resurrect. Carnis, c. 2, p. 380. B. 
 
 t This profession of Justin is adduced by Semisch as a proof (!) of his 
 intense love of truth. See Seraisch's Justin der Maertyrer, Vol. I. pp.; 
 194, 195. May I caution the reader not to err, on the other hand, by 
 assuming as a fair criterion of Justin's whole character this unworthy 
 equivocation touching the prevalence among Catholics of a view verj 
 offensive to the Jews, and to that party of Catholics whereto he himself 
 belonged. Intense party feeling, whether political, theological, or 
 moral, is fruitful in producing such suppression of truth even by other- 
 wise good men. 
 
HEST7REECTI0N OF FLESH. 165 
 
 " with some who are called Christians and do not confess this, 
 " but who dare to blaspheme the God of Abraham and the 
 " God of Isaac and the God of Jacob, who say also that there 
 " is no resurrection of the dead, but that at death their souls 
 " are received into heaven, — do not regard them as Chris- 
 " tians. - - - But I and any other Christians who think cor- 
 " rectly on all points understand that there is to be a resur- 
 " rection of the flesh and [a residence of] a thousand years in 
 " Jerusalem, when rebuilt and adorned and enlarged." * 
 
 The natural impression caused by the foregoing is, that a 
 denial of " the resurrection," or of " the fleshly resurrection," 
 was, like the blasphemy against the God of Abraham, a Gnos- 
 tic peculiarity. Justin's intention certainly was to convey the 
 idea that he had been perfectly frank. He acknowledges a dis- 
 belief of the Millennium as prevailing among some Catholics, 
 and leaves it to be inferred that, had he known a further disbelief 
 on their part, he would have owned it. By avoiding to make 
 the Jew question him concerning the resurrection, he avoids 
 the need of a direct answer as to whether any Catholics did or 
 did not reject it in the only form in which a thorough Jew 
 would have recognized it. The tirade against the Gnostics 
 is intended to withdraw attention from the disbelief of the 
 Catholics. 
 
 Origen had little respect for the fleshly ideas of the Ortho- 
 dox. He says : " It behooves.every lover of truth to apply his 
 "-mind to these things, and contend concerning the resurrec- 
 " tion, that he may save [on the one hand] the tradition of the 
 " elders, and may guard [on the other] against falling into 
 " the silly conceptions of imbecile men, which are both im- 
 " possible and unworthy of the Deity." + 
 
 Hierax and his party evidently belonged to the Catholics, 
 from the chief body of whom they varied mainly by develop- 
 ing the idea of Melchisedek as a type of Christ, and by 
 pushing to an extreme, or putting into practice, the common 
 Catholic admiration of celibacy. Epiphanius, heresy-hunter 
 though he is, appears to regard him as orthodox touching the 
 Trinity, but informs us that he did not believe " a fleshly resur- 
 " rection of the dead, but [simply] a resurrection of the dead, 
 " a resurrection of souls." J 
 
 * C. 80, pp. 177, 178. 
 
 t Selecta in Psalmos, 0pp., Vol. II. p. 534. A. 
 
 t Epiphan. Hares. LXVII. 2, Vol. I. p. 711., B. 
 
166 APPENDIX. 
 
 Clement of Alexandria, in his criticisms on the Gnostics, for- 
 bears any condemnation of their disbelief in a physical resur- 
 rection ; and in speaking of the punishments in the Under- 
 world as salutary and leading to conversion, he adds : " And 
 " this, since souls when freed from their bodies can see more 
 " clearly, even if they be darkened by suffering, because they 
 " are no longer joined to the flesh." * Other passages of his 
 writings confirm the idea that he rejected the Orthodox view. 
 
 Arnobius acknowledges to the Heathen that he believes a 
 resurrection, yet with the significant addition, that it is "un- 
 " derstood by you differently from what we hold " ; + and he 
 elsewhere treats the Heathen persecutions as the means of 
 liberation to the Christians on whom they fell ; the body being 
 but a prison, and the destruction, roof and wall, of that prison 
 being the means of introducing light to, and removing blind- 
 ness from, the prisoner within, f 
 
 Cyprian is the only writer of any note whose position might 
 be a matter of doubt. In treating of man's death, he appears 
 to regard it as a transfer to his permanent, not to his tempo- 
 rary home. " Let us embrace," he says, " the day which 
 " assigns to each his abode ; which when we are taken thence 
 " (out of the world) restores us to Paradise and the Celestial 
 " Kingdom. Who when in a foreign land would not hasten 
 " to revisit his country } Who whilst hastening his homeward 
 " voyage would not long for prosperous winds, that he might 
 " the sooner embrace the dear ones .'' Let us regard Para- 
 " dise as our country ! We have already begun to esteem 
 " the Patriarchs as our parents. Why should we not hasten 
 " and run that we may see our country and salute our pai- 
 " ents > A great number of the dear ones are there expect- 
 " ing us ; a dense and numerous crowd of parents, brethren, 
 " and children are longing for us, secure of their own immor- 
 " tality [divinity ?] and solicitous as yet for our salvation 
 " [exemption from the lot of human nature .']-" |1 
 
 Yet in two passages Cyprian, whilst imitating an argument 
 of his master Tertullian, introduces the Orthodox idea of the 
 resurrection. Tertullian, in a declamatory address to the 
 ladies, after complaining of their head-dress, their dyeing their 
 hair, &c., adds : " I shall see (at the day of resurrection) 
 
 * Strom. VI. 6, p. 764, lines 6-9. t Adv. Gent. II. 13. 
 
 } Ibid. II. 77. 
 
 II De Mortalitate, p. 166; compare De Exhort. Martyrii, pp. 183, 184. 
 
FURTHER REMARKS ON § XXII. 5. 167 
 
 "... whether the angels will carry you painted in that 
 " fashion into the clouds to meet Christ." * Cyprian, in his 
 tract on the same subject as the foregoing, asks : " Ai-e you 
 " not afraid, I pray, lest, when the day of resurrection arrives, 
 " your artificer should not recognize you in such a plight ?" t 
 And again,, TertuUian, in answer to those who deemed baptism 
 unnecessary because Abraham had pleased God without it, 
 says that faith alone might suffice for salvation prior to 
 Christ's suffering. But since the objects of faith have been 
 multiplied by the nativity, suffering, and eesukeection of 
 Jesus, baptism had been added as a seal. Shortly after he 
 adds, touching heretical baptism, that he cannot recognize it 
 because they do not have the same God as the Catholic 
 Christians, nor a common Christ, and therefore not a com- 
 mon baptism. | Cyprian, in a passage on heretical baptism, 
 imitates the above by asking whether Marcion holds the 
 " SAME Son Christ as we, born of the Virgin Mary, who 
 " - - - conquered death by dying, and in his own person 
 " initiated the resurrection of the flesh." || 
 
 The probability is, either that Cyprian held different views 
 at different periods, or that, after becoming a Liberalist, his 
 study and imitation of TertuUian betrayed him at times into 
 phraseology inconsistent with some of his own opinions. 
 
 NOTE F. 
 
 FTJETHER REMARKS ON § XXII. 5. 
 
 Besides TertuUian, who alone is quoted in that division of 
 § XXII. whereof this note is the continuation, two documents 
 are sometimes cited as belonging to the third century and as 
 consigning Christian souls, on their departure from this life, 
 to the Underworld. One is a treatise entitled " Of the Rule 
 Df Faith," or " Of the Trinity." It has been attributed to 
 
 * De Cnltu reminarum, II. 7, p. 178. A. 1| Epist. 72, p. 200. 
 
 t De Habitu Virginuni, p. 100. 
 t De Baptismo, cc. 13, 15, p. 262. 
 
168 APPENDIX. 
 
 Tertullian, Cyprian, and Novatian,* and been published by 
 Jackson as the work of the last-mentioned writer. The date 
 at which it is first mentioned inclines me to regard it as a work 
 of the fourth century, towards the close of which we first hear 
 of it. A partial perusal of it inclines me to deem it deserv- 
 ing of more attention than it has received. The passage 
 touching souls, with the connection in which it stands, is as 
 follows : " (God) even in the upper regions, that is, in those 
 " which are above the firmament and not visible at the present 
 " day to our eyes, originally instituted angels, classified 
 " spiritual powers, appointed thrones and principalities, and 
 " founded many other immensely spacious heavens and in- 
 " finite works which are concealed from us ; so that thij 
 " world, however immense, may appear to be the last, rather 
 " than the only, work of God's physical creation. For neither 
 " are the regions below the earth void of classified and ap- 
 " pointed powers. For it is the place whither the souls of 
 " pious and impious are conducted, experiencing a foretaste 
 " of the future judgment, to the end that we may perceive 
 " that the superabundant immensities in all parts of his works 
 " are not confined within the inclosures, however capacious 
 
 * Enfinus says that certain heretics helonging to the party of Macedonius, 
 who thought hlasphemously of the Holy Spirit, had inserted into the col- 
 lection of Cyprian's Epistles, Tertallian's reprehensible tract on the Trin- 
 ity (meaning perhaps the foregoing), and sold it through the whole city 
 of Constantinople at a cheap rate. (De Adulteratione Lib. Origenis, in 
 Origen. 0pp., Vol. IV., Append., p. 53. A. B.) To this statement Jerome 
 responds in his usual rough way, that it contained two lies, for the work 
 was neither written by Tertullian nor attributed to Cyprian, but was (or 
 was called) Novatian's, whose name was inscribed in its title. (Apol. adr. 
 Rutin., Hieronymi 0pp., ed. Vallars., Vol. 11. Col. 513.) Elsewhere Je- 
 rome says of Novatian : " He wrote a large volume concerning the 
 
 " Trinity, making as it were an epitome of Tertullian's work, most per- 
 " sons being ignorant of which, deem the same to be Cyprian's." (De 
 Vir. lUust., 0pp., Vol. 11. Col. 911.) 
 
 The work published by Jackson is probably the one referred to by En- 
 finus, for though it gives the Holy Spirit the prominence of a distinct 
 chapter (C. 29), yet it ignores its personality, a fact not remarkable in 
 the earlier days of Christianity. Jerome had evidently no certain knowl- 
 edge concerning it, and seems to have been prompted in some of his re- 
 marks chiefly by the desire of finding fault with Rufinus. It can as little 
 have been an epitome of Tertullian's opinions, or of any work of his, as 
 it can have originated with him. I doubt whether it be Novatian's, for it 
 treats the punishments of God as intended for man's improvement (p. 
 41, Jackson's edit.), a view which, though possible, is very improbable in 
 such a disciplinarian as Novatian appears to have been. 
 
FURTHER REMARKS ON § XXII. 5. 169 
 
 " {sinus capacissimos), as we have said, of this world ; and 
 " also that we may think on depths and altitudes below the 
 "world itself; and that thus, having considered the greatness 
 " of the works, we can worthily admire the Architect of such 
 " immensity." 
 
 The other document above alluded to may be found at the 
 close of the common English editions of Josephus, as trans- 
 lated by Whiston under the title " Josephus's Discourse to the 
 Greeks concerning Hades." Whiston does not say where he 
 found the original. A Greek document corresponding to the 
 first four fifths of it may be found in Havercamp's Josephus, 
 Vol. II. pp. 145 -147 of the Appendix, under the title " [Ex- 
 " tract] from the Address of Josephus to the Greeks, inscribed 
 " ' Against Plato,' concerning the Cause of the Universe." It 
 has been attributed to Hippolytus, a Christian writer of the 
 third century, and published (perhaps corresponding to the 
 entire English) in the edition of his works by Fabricius. 
 This edition I have been unable to obtain, nor have I else- 
 where found valid reason for attributing it to this writer. 
 Judged from internal evidence, it appears to be partly or 
 wholly a Pseudo-Jewish document, forged in the name of 
 Josephus by some Christian, and a portion of it was intended 
 to countenance the interpolation concerning Christ, now ex- 
 tant in the works of Josephus, and first mentioned by Euse- 
 bius in the beginning of the fourth century.* 
 
 This writer says : " Hades is - - - - a subterranean region, 
 " in which the light of the world does not shine. Since, there- 
 " fore, the light does not shine in this region, it must necessa- 
 "rily be in perpetual darkness." But, in strange contrast to 
 this, he continues : " This region is allotted as a place of cus- 
 " tody for souls. - - - - The just - - - - are now detained in 
 " Hades, but not in the same place as the unjust. - - - The 
 "just are led by a way of light to a region of light where 
 " the just from the beginning have dwelt." 
 
 The natural solution of this incongruity is that the writer, 
 in attempting to put Christian ideas into the mouth of a Jew, 
 had copied some description of Hades as a residence for just 
 
 * This interpolation is in Ms Antiquities, XVIII. 3. 3. Jesus is tliere 
 spoken of as " a teaclier of sucli men as received the truth with pleas- 
 "ure," and the writer of this Address concerning Hades mentions 
 Christ as one " concerning whom we have elsewhere written more par- 
 ■' ticularly for such as seek the truth." 
 
170 APPENDIX. 
 
 and unjust souls, and then attempted to interweave therewith 
 Christian ideas of the way of light, such as may be found in 
 the Epistle of Barnabas, and of a region of light for the right- 
 eous ; not perceiving that the latter could not be fitted into 
 his own conception — the ' universal one, apparently — of 
 Hades as a place of darkness. 
 
 NOTE G.* 
 
 MODERN VIEWS OF THE CLAUSE IN THE CREED, "HE 
 DESCENDED INTO THE UNDERWORLD." 
 
 That creed which commonly passes under the name of the 
 Apostles contains a clause concerning Christ, that " He de- 
 scended into the Underworld," or, as it is inappropriately ren- 
 dered in the ordinary English version, " He descended into 
 Hell," and this creed has been adopted into the most widely 
 circulated Protestant confessions of faith. But the belief of 
 those Protestants was, or soon became, irreconcilable with the 
 only objects which the Early Christians had assigned to this 
 descent, that is, with the only conceptions of it entertained by 
 those who originated the doctrine and who made it an article 
 of faith. 
 
 The Protestants, as has been already remarked,+ were by 
 their opposition to the Catholic doctrine of Purgatory, and to 
 the liberation therefrom through masses or indulgences, led 
 to give prominence to the idea that no change was possible 
 after death. This being the case, they could not very well 
 concede, that, in the case of the Fathers, a change, or transla. 
 lion, HAD taken place. Equally unnatural would it have been 
 to accept a ministry to the departed, since the only object 
 of such a ministry was to change their condition, or to pre- 
 pare the way for a change in it. A victory over Satan would 
 be without result, since none were to be liberated by it, and 
 not only would the same have held true of the Ransom, but 
 the latter had since the eleventh century come to be regarded 
 as paid to God. 
 
 * Referred to on pp. 87, 138. t See § XU. 2. 
 
MODERN VIEWS. 171 
 
 The Lutherans. 
 
 Among the books which the Lutherans regard as confes- 
 fessions or expositions of their faith is the Formula of Con- 
 cord, prepared in 1576, the object of which, according to 
 Mosheim, was " to give peace to the Lutheran Church, and 
 " to guard it against the opinions of the Reformed," that is, 
 of the Calvinists.* It consists of two parts, the Summary 
 View, and the Thorough Exposition. The numbering of the 
 Articles corresponds in these two parts, the ninth being, in 
 each case. Concerning Christ's going to Hell. 
 
 Summary View. " Article 9. Controversy has been 
 " waged touching this Article among theologians of the Augs- 
 " burg Confession, as to when and how the Lord Christ went, 
 " as our simple Christian faith teaches, to Hell ; as to whether 
 " this took place before or after his death ; also, whether it 
 " took place as regarded his soul only, or his divine nature 
 " only ; or as to whether it took place with soul and body, 
 " spiritually or bodily. Also as to whether this Article be- 
 " longs to the suffering, or to the royal victory and triumph 
 " of Christ. 
 
 " But since this Article, even as the preceding, cannot be 
 " comprehended by the sense or understanding, but must be 
 " apprehended by faith alone, our unanimous opinion is, that 
 " it is not a subject for discussion, but should only in the 
 " simplest manner be believed and taught, seeing that the 
 " blessed Dr. Luther, in his sermon at Torgau, Anno [15]33, 
 "&c.,has explained the said Article in a perfectly Chris- 
 " tian manner, precluded all unprofitable, unnecessary ques- 
 " tions, and exhorted all pious Christians to Christian simpli- 
 " city of belief. 
 
 " For it is enough to know, that Christ went to Hell, de- 
 " stroyed Hell for all believers, and freed them from the power 
 " of death. Devil, and eternal condemnation to Hell's jaws.t 
 " But as to how this took place we should spare inquiry until 
 
 * Mosheim's Ecclesiastical History, Vol. III. pp. 153, 154, edit, of 
 Dr. Mardock. 
 
 t Had the term Hell been here used in a sense corresponding to the 
 Underworld, the object of Christ's descent would have corresponded to 
 that mentioned in 5 XXIII. But in German, as in English, the Under- 
 world was not only translated by the term Hell, but commonly, and in 
 the above instance, appears to have been understood as the place of tor- 
 ment. 
 
172 APPENDIX. 
 
 " in the other world, where not alone this, but other things, 
 " will be revealed which we have here simply believed, but 
 " could not comprehend with our blind understanding." * 
 
 The " Thorough Exposition " of the same Article is but 
 a briefer and more definite statement of belief. 
 
 [Art. 9.] " Of Christ's going to Hell. — And since, 
 " both among the early Christian Fathers and among some of 
 " our own teachers, different expositions have been given of 
 " the Article concerning Christ's going to Hell, we leave it in 
 " the same simplicity of our Christian faith which Dr. Luther 
 " pointed out to us in his sermon concerning Christ's going to 
 " Hell, preached in the castle at Torgau, Anno [15]33, t for 
 " we confess, ' I believe on the Lord Jesus Christ, God's 
 " ' Son, born, buried, and gone to Hell.' In which, then, we 
 " DISCRIMINATE, as Separate articles, the burial of Christ and 
 " his GOING TO Hell, and we believe simply that the whole 
 " PERSON, God and Man after the burial, went to Hell, 
 " overcame the Devil, destroyed the power of Hell, and took 
 " all his might from the Devil. But as to how this took place 
 " we shall not trouble ourselves with acute and exalted 
 " thoughts, since this article can equally little as the pre- 
 " ceding — How Christ is placed at the right hand of the 
 " almighty power and majesty of God — be comprehended 
 " with the understanding and the five senses, but is to be be- 
 " lieved alone, and literally held. Thus we obtain the sub- 
 " stance of it, and the consolation that neither Hell nor the 
 
 * The original of this may be found in " Concordia — Die Symbol!- 
 schen Buecher der Evang.-Lutherischen Kirche," von F. A. Koethe, Leip- 
 zig, 1830, on pp. 383, 384. 
 
 t A note in the Concordia refers to the " Sechsten jenaischen Theile 
 [of Luther's works no doubt], p. 76, b. 77 und 78." In Koenig's Lehre 
 von Christi Hoellenfahrt (pp. 153, 154) is an epitome of this sermon, ac- 
 cording to which the second point in it appears to have been that Christ 
 " descended soul and bodt, yet so that his body remained at the same 
 " time in the grave." Luther seems to have held different opinions at dif- 
 ferent times, and his irreverence and impetuosity were probably increased 
 by his own perplexity when, in his exposition of 1 Mos. [c] 7, he affirms, 
 " that he (the Apostle Peter) blurts out like a madman, or one that is pos- 
 ' ' sessed (wie ein wahnsinniger oder besesseuer Mensch ) , with words which 
 " even at this day we cannot understand." I quote from Koenig, p. 155, 
 who refers to Luther's Works, ed. Lips., Tom. L pp. 512, 513. The reader 
 may think that such a statement would be more applicable to the above 
 extract from Luther's own sermon, than to the Apostle. 
 
MODERN VIEWS. 173 
 
 " Devil can take prisoner nor injure us nor any of those who 
 " believe on Christ." * 
 
 The history of theology presents more instances than the 
 above, in which an obvious absurdity has been glossed over 
 with the title of an incomprehensible article of faith ; and in 
 which the inconsistency has been superadded, of stating that 
 an idea could not be comprehended, and nevertheless had 
 been satisfactorily explained. 
 
 German and Dutch Calvinists. 
 
 The Heidelberg Catechism, published in 1563, is the man- 
 ual of instruction for the German and Dutch Reformed (or 
 Calvinist) Churches. Question 44 asks, " Why is there 
 " added. He descended into Hell." Answer: " That I may 
 " be assured and wholly comfort myself in this, that my Lord 
 " Jesus Christ, by his inexpressible anguish, pains, terrors, and 
 " hellish agonies, in which he was plunged during all his suf- 
 " ferings, but especially on the cross, hath delivered me from 
 " the anguish and torments of Hell." 
 
 " A Compendium of the Christian Religion for those who 
 " intend to approach the Holy Supper of the Lord," is at 
 present (and was perhaps originally) connected with, or a 
 part of, the Catechism. Its twentieth Question asks, " What 
 " is the sum of that which God hath promised in the Gospel, 
 " and commanded us to believe ? " Answer : " That is com- 
 " prehended in the twelve articles of the Catholic Christian 
 " Faith, which are as follows." Here follows the Apostles' 
 Creed divided into twelve articles, and in the fourth article the 
 clause, "He descended into Hell." Question 32: '•' What 
 " then hath Jesus Christ done to save us ? " Answer : " He 
 " has suffered for us, was crucified, and died, was buried, 
 " and descended into Hell ; that is, he suffered the torments 
 " of Hell, and thus became obedient to his Father, that he 
 " might deliver us from the temporal and eternal punishment 
 " due to sin." 
 
 ■«" French Calvinists. 
 
 Perhaps the name of Calvin might have stood more appro- 
 priately than French Calvinists at the head of this, since the 
 
 * Koethe's Concordia, pp. 484, 485, 
 
 15* 
 
174 APPENDIX. 
 
 only quotation in it will be from him. The Early French 
 Calvinists were, however, devoted to his authority. The quo- 
 tation is from his Institutes : " But it is not right to omit his 
 " ' descent into Hell,' which is of no small importance to- 
 " wards the accomplishment of Redemption.* - - - It was 
 " necessary for him to contend with the powers of Hell and 
 " the horrors of eternal death ; - - - he was made a substitute 
 " and surety for transgressors, and even treated as a criminal 
 " himself, to sustain all the punishments which would have 
 " been inflicted on them, only with this exception, that ' it 
 " ' was not possible that he should be holden of the pains of 
 " ' death.'' Therefore it is no wonder if he be said to have 
 " descended into hell, since he suffered that death which the 
 " wrath of God inflicts on transgressors." + 
 
 Anglican Church. 
 
 In the Articles of this Church, the third says : " As Christ 
 " died for us and was buried, so also it is to be believed that 
 " he went down into Hell." 
 
 When the Articles were first issued, in the year 1552, the 
 following explanatory clause was connected with the forego, 
 ing : " For his body lay in the sepulchre until his resuvrec- 
 " tion ; the Spirit which he gave up was with the spirits who 
 " were detained in prison, or the lower regions, and preached 
 " to them, as the passage of Peter testifies," &c. | 
 
 In the days of Queen Elizabeth, this explanation was 
 erased, || and it is but indirecfly that any explanation is else- 
 where alluded to. The Thirty-fifth Article enumerates certain 
 homilies as containing " a godly and wholesome doctrine," and 
 appoints them " to be read in churches by the ministers diligent- 
 " ly and distinctly, that they may be understood of the people," 
 and in the fourteenth of these homilies is a passage , which , though 
 obscured by declamation and by the mingling of disconnected 
 ideas, implies a victory won by the Saviour below. " His 
 " death destroyed death and overcame the Devil. - - - Thus is 
 
 * Institutes, Boole II. cli. 16, sect. 8. Tlie citation is from Allen's 
 translation, Vol. I. p. 408, Lond., 1838. 
 
 t Ibid. sect. 10, p. 409. 
 
 X See Pearson on the Creed, p. 341, edit. New York, 1844. 
 
 II See Burnet's History of the Reformation, Vol. I. p. 626, edit. New 
 York, 1843. 
 
MODERN VIEWS. 175 
 
 " death swallowed up by Christ's victory, thus is Hell spoiled 
 " for ever. If any man doubt of this victory, let Christ's glo- 
 " rious resurrection declare him the thing. - - - If Christ had 
 "the victory of them all [death, sin, the Devil, and Hell] by 
 " the power of his death, and openly proved it by his most 
 " vicTORiotrs AND VALIANT resurrectioH, - - - why may not 
 "we - - - say - - - ' Where is thy dart, O Death ? Where 
 " is thy victory, Hell ? ' " * 
 
 Whence it would seem that the way of escape for the Sav- 
 iour had to be opened by nis valor in a personal conflict. 
 Such an association of ideas with the Saviour, though it might 
 kindle a man's soul in the second or third century, is any- 
 thing but pleasant to a Christian of the nineteenth. 
 
 The Westminster Confession. 
 
 The above-named Confession, with the Larger and Shorter 
 Catechisms appended, represents, or is regarded as represent- 
 ing, the belief of influential denominations in England and the 
 United States. The Apostles' Creed appears at the end of 
 the Shorter Catechism, and to the clause " He descended into 
 " Hell " is appended the following explanatory note : " That 
 " is, continued in the state of the dead, and under the power 
 " of death, until the third day." t 
 
 If we ask what is meant by this explanation, we find that 
 the Confession denies any one state for all the dead, affirming 
 that there are two states, Heaven and Hell, and that " be- 
 " sides these two places for souls separated from their bodies 
 " the Scripture acknowledgeth none." | And to these two 
 states we are informed that the good and wicked go at death. || 
 " The communion in glory with Christ which the members 
 " of the invisible Church enjoy immediately after death is 
 " that their souls are then - - - received into the highest (.') 
 " heavens." U Hell can hardly have been intended as Christ's 
 
 * Homilies, pp. 387, 388, edit. Philadelphia, 1844. 
 
 t This explanation appears also in the answer to Question 50 of the 
 Larger Catechism. " Christ's humiliation after death consisted in being 
 "buried and continuing in the state of the dead, and under the power of 
 " death, until the third day, which hath been otherwise expressed in these 
 " words : ' He descended into Hell.' " 
 
 t Confession of Faith, Ch. XXXII. 1. 
 
 II Ibid, and Larger Catechism, Answer to Question 86. 
 
 IT Larger Catechism, Answer to Question 86. By comparing the ex- 
 
176 APPENDIX. 
 
 abode after death, else would an explanatory note have beeu 
 unnecessary. Let us substitute for this note, therefore, the 
 expressed condition of the righteous dead, and the clause with 
 •its note will read, "He descended into Hell," — " That is, 
 " immediately after death was received into the highest 
 " heavens." 
 
 Such an incongruity cannot have been Intentional. 
 
 Protestant Episcopal Chtjech in the United States of 
 America. 
 
 The Articles of this Church, as established in 1801, are 
 simply a revised issue of the Anglican ones. Article III. 
 states, " It is to be believed that he (Christ) went down 
 " into Hell," and, as a prerequisite to baptism, the candidate 
 or sponsor is obliged to assent to the questions, " Dost thou 
 " believe all the Articles of the Christian Faith as contained 
 " in the Apostles' Creed > " and " Wilt thou be baptized in 
 " this faith } " But over the Apostles' Creed stands the direc- 
 tion, " Any churches may omit the words, ' He descended 
 " ' into Hell ' " ; implying, as would appear, that it need not 
 be believed. 
 
 Article XXXV., on the Homilies, is copied, with a note 
 which " suspends the order for the reading of said Homilies 
 " in churches until a revision of them may be made, for the 
 " clearing of them as well from obsolete words and phrases 
 " as from local references " ; but the note states that " this 
 " Article is received into this Church so far as it declares the 
 " books of Homilies to be an explication of Christian doctrine, 
 " and instructive in piety and morals." This would seem 
 to indorse the doctrine of the Homilies, that Christ had to 
 fight his way out of Satan's dominions. But over the Apos- 
 tles' Creed is stated, that the words, " He went into the place 
 " of departed spirits," are considered as words " of the same 
 " meaning [with those] in the Creed," and one of the prayersl 
 in the burial service is addressed to " Almighty God, with 
 " whpm - - - the souls of the faithful, after they are delivered 
 " from the burden' of the flesh, are in joy and felicity," im- 
 plying apparently, when taken together, that the Saviour was 
 not in the dominions of Satan, but with God. 
 
 tract from Justin in § XXn. 2, it will appear that the standard of Or- 
 thodoxy had undergone a change. 
 
the sibylline oracles. 177 
 
 Concluding Remake. 
 
 Would it not be more to the credit of Christians, if, instead 
 of retaining as a part of their creed, and endeavoring to ex- 
 plain, the above clause, they Vi'ere candidly to admit, that it 
 originated in the novi^ untenable idea of an Underworld ; and 
 that, so far from being a necessary article of faith, it is a tenet 
 which every intelligent Christian, who does not wish to make 
 a mockery of Christianity or to trifle with his own candor, 
 ought to recoil from subscribing or uttering ? 
 
 NOTE H.* 
 
 THE SIBYLLINE ORACLES. 
 
 In the Argument for the Gospels (§ XXV.) I have quoted 
 the First and Eighth Books of the Sibylline Oracles. Bleeck 
 and Luecket regard the First and Second Books as belonging 
 not to the period discussed in this Essay, but to the middle of the 
 fifth century, a supposition so strongly contradicted by their gen- 
 eral contents, that Luecke's acceptance of it seems singular.| 
 One cause of such a supposition may have been a mention of 
 the Holy Virgin, Book I. line 365 (or 359), p. 183, where it 
 must be an error of transcription. The parallel line (Book 
 VIII. line 292, p. 737), from which, however, this may origi- 
 nally have differed, reads, in the same connection, "hope of the 
 " peoples (e'XmSaXaSy)." To the foregoing error has been added 
 a misinterpretation of Book II. line 312, which needs a word 
 of explanation. The Fathers regarded Eve as a virgin until 
 after her expulsion from Paradise. She was a virgin, there- 
 fore, at the date of her temptation. The author of the Sibyl- 
 line fragment in which the above line is found seems to have 
 
 * Referred toon p. 143. 
 
 t See Lneeke, Einleit. in die Offenbar., Vol. I. p. 268. 
 
 t The Eirst Book consists, with its heading, of 407 lines, whereof 330 
 are so far from being marked by the Catholicism of the fifth century, that 
 they contain no allusion to Christianity. They are probably from a Jew. 
 The remaining 77 are Christian, probably of the second or third cen- 
 tury. 
 
178 APPENDIX. 
 
 held, with the Millenarians, that the Judgment was to super. 
 vene seven thousand years after the creation, and states thai 
 God " gave seven ages as a time of repentance to men who 
 "had been led astray by an unpolluted virgin." (p. 289) 
 The allusion is to Eve, not to the Virgin Mary, 
 
INDEX 
 
 SCRIPTURE QUOTATIONS AND REFERENCES. 
 
 (THE FORMER IN ITALICS.) 
 
 ten. i. 1, 6 
 
 II. 
 
 " xxii. 1 
 " xlTi. 3, 4 
 Ixod. iii. 2, 6 
 
 " xvi. 4 . 
 
 " xix. 10, 11 
 
 " IX. 20 . 
 
 " iDtiii. 20, 21 
 
 " xxiT. 7 
 tev. xvii. 14 
 " xrvi. 11, 30 
 'eut. xiii. 1 -3 . 
 Sam. xxYiii. 8-19 46-60 
 Ob xxvjii. 22 (?) . 13 
 ■s. ii. 2 ... 67 
 
 Page 
 
 16S 
 107 
 6 
 25 
 152 
 6 
 SO 
 6 
 163 
 61 
 92 
 92 
 6 
 
 Page 
 
 Is. xlT. 1, 2 . . 37 
 " xlix. 8, 9 . .14 
 " Iii. 13-Iiii. 12 . 38 
 " Ixvi. 24 . . 163 
 
 " Spurious (29), 39, (45, 
 65) 
 Jer. xv. 1 . . .47 
 Spurious (29), 39-41, 
 (46, 55), 135 
 Hoa. Ti. 2 
 
 xiii. 14 , 
 Matt. i7. 3, 4 
 ' T. 25, 26 
 
 iii. 5, 6 
 yi. 4, 6, 9 
 xvi. 10 
 
 xviii. 5 
 xxii. 4, 5 
 xxii. 11-13, 
 20,21 
 xxi7. 7, 8 . 
 XXX. 3 . 
 xlix. 14, 16 
 1.1 
 li. 17 
 
 31, 36, 43, 46 
 
 35 
 
 3, 37, 46, 48, 
 
 134 
 
 37 
 
 36,42 
 
 43, 68, 69 
 
 ' . 98, 162 
 . 46 
 
 37 
 . 156 
 
 90 
 
 Ixrai. 18 35,53,70,100 
 
 ■ • "" . 35 
 
 . 36 
 
 156, 157 
 
 . 36 
 
 36, 37, 96 
 
 . 75 
 
 75 
 
 66 
 
 37 
 
 152 
 
 38 
 
 129 
 
 62 
 
 129 
 
 38 
 
 99 
 
 " Ixxi. 20 
 " btxvii. 16 
 " Ixxxii. 6 . 
 " Ixxxvi. 13 
 " lxxx7iii. 4, 5 
 " xcvi. 10 
 " xcvii. 1 
 " or. 15 . 
 " cvii. 10, 14, 16 
 3. i. 3 
 " xi, 2, 11 
 " xi. 6 
 " xiv. 14 
 " xl. 6 . 
 " xlii. 1-7 
 " xlii. 6, 7 
 
 viii. 11 . 
 Tiii. 29 
 X. 28 . 
 X. 29 
 xi. 23 . 
 xi. 27 
 xii. 29 . 
 xii. 40 
 xii. 48 . 
 xix. 17 
 XX. 28 
 xxii. 32 
 xxvi, 37 
 xxTi. 38 
 xxrii, 52 
 
 Mark iii. 33 ' 
 Luke i. 69-71 
 ii. 9 . 
 
 ■ ii. 13, 14 
 ' X. 13 . 
 ' X. 22 . 
 ' xi. 21,22 
 ' xri. 19-31 
 
 ■ xviii. 34 
 ' xviii, 39 
 ' xxiii. 42, 43 115, 144, 
 
 145 
 ' xxiii. 46 92-93 
 
 John Tiii. 66 . . 22 
 ' X. 18 . . 37 
 
 ' xiv. 2 . . 109 
 
 35, 45, 46 
 36,45 
 84 
 104 
 129 
 28 
 83 
 129 
 83 
 7, 18 
 
 . '69, 74 
 
 3,144 
 
 . 7 
 
 . 42 
 
 17 
 
 25 
 
 67 
 
 68,84 
 
 16, 16, 35, 
 
 52 
 
 7 
 
 98 
 
 . 161 
 
 22 
 
 7,18 
 
 . 4, 162 
 
 . 69 
 
 127, 128 
 
 . 144 
 
 151 
 
 Page 
 
 Acts ii. 22-31 3, 48,61, 
 
 134, 174 
 
 xiii. 32-37 47-48,64 
 
 •• ■ " . 64 
 
 . 12 
 
 , 63, 65 
 
 . 134 
 
 , 90,91 
 
 . 31 
 
 82 
 
 . 93 
 
 161 
 
 . 65 
 
 130 
 
 31, 104 
 
 . 75, 175 
 
 65, 66 
 
 xvii, 1 
 
 Rom. ii. 14 
 
 T. 14 
 
 X. 6, 7, 8 
 
 xii. 1 
 
 xiv. 9 
 
 1 Cor. ii. 7, 8 
 Ti. 17 
 
 XT. 6 
 
 XT. 26 
 
 XT. 60 
 
 XT. 52 
 XV. 55 
 
 2 Cor. iii. 7 
 iv. 4 
 xii. 2 
 xii. 4 
 xii. 7, 8 
 
 Eph. i. 18-21 
 • ii. 2 
 iii. 9, 10 
 iT. 7-11 
 
 . 159 
 
 105, 107, 109 
 
 110 
 
 . 88 
 
 63 
 
 . 88 
 
 11,23,24, 
 
 32, 63, 70 
 
 . 77 
 
 . 69, 70 
 
 31,88 
 
 63, 70, 103 
 
 84 
 
 ... 12 
 Phil. ii. 7, 8 . 
 -. - 11 
 Heb. ii. 14, 15 
 
 -7 
 I Pet. i. 18, 20 50, 90, 91, 
 136 
 i. 23, 25 . 158 
 iii. 18-20 3, 14, 36, 
 50, 134, 135 
 iT. 5-7 19,50,52 
 68 
 
 Jude 6, 7 . 
 
 Rev. i. 4 
 iii. 1 
 iT. 5 
 
 T. 6 
 
 Ti. 9 
 xi. . 
 XX, 4 
 
 18 
 
 . 155 
 
 155 
 
 . 155 
 
 155 
 
 116, 155 
 
 32 
 
 . 155 
 
INDEX 
 
 OF WORDS AND SUBJECTS. 
 
 A. 
 
 Abel, 5, 8, 12, 26. 
 
 Abgarus, correspondence of, with 
 Christ, 143 n. 
 
 Abraham, saved without baptism, 
 57, 167 ; he rejected, according to 
 Marcion, Christ's teachings be- 
 low, 5, 6 ; punished in and liber- 
 ated from the Underworld accord- 
 ing to the Manichaeans, 28, 29 ; 
 transferred, according to the Va- 
 lentinians, out of heaven to the 
 Middle Space, 22, 23. 
 
 Abraham's Bosom, 102, 103, 104, 
 106 n., 126, 127. 
 
 Acts of Pilate, 38, 80 n., 84 n., 87 n., 
 143 n,, 159-162. 
 
 Adam, in the seventh heaven, 21 n., 
 56 ; Origen's idea of his fall and 
 its consequences, 25 n., 108. 
 
 Adumbrations, 17; on Jude, 18; on 
 Peter, 90 n., 158. 
 
 JBneid. See Virgil. 
 
 Ages, two, of Just Men, 11, 58 n. 
 
 Alexandrine Gnostics. See Valen- 
 tinians, Theosophic Gnostics. 
 
 Alexandrine School (of Catholics), 
 12, 24. 
 
 Anastasius, 1 38 n. 
 
 Androcydes, 23 n. 
 
 Angel, Apostate, 64, 73, 74, 94. 
 " of Death, 61, 88. 
 " Wicked, 43. 
 
 Anglican Church, 174-175. 
 
 Annihilation, 154, 163 n. 
 
 Anthon's Classical Dictionary, 1 n, 
 
 Antichrist, 32 n. 
 
 Anti-Gnostics,Ultra. See Catholics, . 
 
 Antitheses. See Irena:us. 
 
 Apollinarians, 138 n. 
 
 Apostasy for Apostate angel, 100 n., 
 101 n. 
 
 Apostles' Creed, 55 n., 138 n. ; mod- 
 ern views of, 170-177. 
 
 Archelaus. See Dispute. 
 
 Ardesianes, 22 n. 
 
 Arnobius, 18, 33-34, 90 n., 114, 
 119, 155, 166. 
 
 Ascension of Isaiah, 21 n., 26 n., 
 38, 49, 56, 61 n., 62 n., 84, 87, 
 118, 142n., 152 n., 159. 
 
 Asmodeus, 61 n. 
 
 Athenagoras, 12 n., 114, 125, 163. 
 
 Athlete. See Christ. 
 
 Atonement, 96 n. 
 
 Augustine, 13 n., 28 n., 29, 80 n, 
 
 Axionicus, 22 n. 
 
 Azazyel, 61 n. 
 
 Azrail, 61 n. 
 
 B. 
 
 Baptism, whether essential to sal- 
 vation, 57, 59, 125, 167; gives 
 control over evil spirits, 44 n., 
 97 n. ; of the departed, 57 - 60. 
 
 Barnabas, 10,30, 38,39, 8On.,90n., 
 99, 123, 163, 170. 
 
 Basilides, 19 n., 136. 
 
 Beausobre, 102 n., 107 n. 
 
 Beelzebub, 61 u. 
 
 Bingham, 81 n. 
 
INDEX. 
 
 181 
 
 Bleeck, 177. 
 
 Blood contains the soul, 91, 92, 
 
 158 n. 
 Burmese Converts, vii. 
 
 C. 
 
 Ceesar's account of wild beasts, vi. n. 
 Cain, 5. 
 
 Calvin, 173, 174. 
 
 Calvinists, German and Dutch, 
 173; French, 173-174. 
 Capernaum, 7 ; typifies this earth, 
 25, 26. 
 
 Cassian, 81 n. 
 Cassiodorus, 17. 
 
 Catholics, 4, 8, 146, 162; Ortho- 
 dox, or ultra Anti-Gnostics, 8-12, 
 56, 93,121-128,162, 163; Liber- 
 alists, or Heterodox, 8, 12 - 19, 56, 
 119-121,162, 163 n. 
 Celsus, 33. 
 
 Christ, called Liberator, 13 n. ; 
 Eansomer (compare Eansom), 
 44 n., 90 n. ; Helper, 44 n. ; Ath- 
 lete, 81; Vindicator C?) see Vin- 
 dicate, Vindicator ; Eedeemer of 
 the flesh, 95 ; the Beloved, 38 ; 
 the Arch-physician, 48; needed 
 precursors below, 46 - 50 ; his in- 
 carnation concealed from Satan, 
 81 -88, 95, 96 ; overreaches Satan, 
 84 ; wrestles with Satan, 72, 96 n. ; 
 and his powers, 48; his victory, 
 69-81; its consequences, 97, 98; 
 his fear of the conflict, 67 - 69 ; not 
 saved by his own power, 42, 43 n. ; 
 is the medium of liberation from 
 death, 42, 96, 117-132; his mis- 
 sion to the Underworld saves man- 
 kind, 25 n., 133 ; his ransom paid 
 to Satan, 92-96; his offering to 
 God, 89 a., 90 n.; his sacrifice 
 or self-sacrifice, 89 n-; object of 
 his death, 29-32; obliged by his 
 human nature to die and go to 
 the Underworld, 32 n. ; opens the 
 way to Paradise, 49 ; leads man 
 back to it, 120 ; how he reconciles 
 man to God, 97 - 101 ; deemed 
 by some human, 151 ; by others 
 the special Deity of the Old Tes- 
 tament, 9n., 23n.,98 n., 151-153. 
 Christian Examiner, 17 n., 54 n. 
 16 
 
 Chrysostom, 81 n. 
 
 Church Authority, 147 - 148. 
 
 Clement of Alexandria, 10, 12 13 - 
 17, 26 n, 30, 60, 84, 103, in! 119, 
 135, 136, 153, 166; on the con- 
 flict with daemons, 97 n. ; on 
 the date of Heresies, 136 ; on 
 Philosophy, as a preparation for 
 Christ, 154 n. 
 
 Clement of Eome, 94, 124 n. 
 
 Clementine Homilies, 22 n., 44 n., 
 64, 114, 131-132. 
 
 Commodianus, 114. 
 
 Coriolanus, the mother of, 134 n. 
 
 Cosmocrator, 27, 67, 131. 
 
 Council of Gangra, 81 u. 
 
 Council of Nice, 80 n. 
 
 Creed. See Apostles. 
 
 Crusius, 106. 
 
 Cyprian, 18, 32, 40, 45, 50, 75, 76 n., 
 90 n., 101,111, 115, 120, 152 n., 
 166-167,168; his position as 
 compared with Hermas, 8 n. 
 
 Cyril of Jerusalem, 106 n. 
 
 Cyrus, 37, 38. 
 
 D. 
 
 Dsemons, 113, 134 n , 135 ; the 
 prompters of sinful inclinations, 
 97-; seize souls at death, 43, 44 n. ; 
 whether they controlled prophets 
 after death, 44 n., 126 ; subject to 
 Christians, 44 n., 78, 97 n. ; hu- 
 man conflict with, 97 n. ; extent 
 of their foreknowledge touching 
 the Messiah, 86. See Spirits, 
 Powers, Angel, World-rulers. 
 
 Damascenus, 122 n. 
 
 Death, 35, 99, 100, 101, 103, 117, 
 120, 123, 128, 154-158; signif- 
 ications of this term, 62 n , 63 n., 
 117, 154. 
 
 Death designating Satan, 32, 37, 
 48, 63 n., 64, 65, 66, 73, 82, 139 n. ; 
 or, the roaring Lion, (43), 68. 
 
 Death, term of the Valentinians for 
 this world, 27, 128. 
 
 Death, Physical, abenevpjent inter- 
 position of God, 73 n., 74 n. : a 
 debt due to nature, 32 n. 
 
 Deities. See Heathen. 
 
 Devil, 5, 27, 43, 67, 82, 83, 84, 103, 
 104, 131, 139 n. ; extent of his 
 
182 
 
 INDEX. 
 
 foreknowledge touching Christ, 
 
 86. See Satan,' Cosmocrator, 
 
 "World-ruler. 
 Dietelmaier, v. 
 
 Dionysius of Halicarnassus, 134 n. 
 Dispute (Discussion) of Archelaus 
 
 and Manes, 27, 32, 65, 114, 120 n. 
 Doctrina Orientalis, 21, 23, 26 n., 
 
 27, 85, 97 n., 128, 129 n. 
 Dupin, 139 n. 
 
 E. 
 
 Easter, 81 n. 
 
 Eastern Teaching, 21 n., 22 n. 
 
 Ebionites, 132 n., 139-140, 151. 
 
 Eclogje Prophetarum, 86 n. 
 
 Economy, 16, 44 n., 83 n., 86, 88 n. 
 
 Egypt symbolizes this and the Un- 
 derworld, 25. 
 
 Egyptians, 5, 7. 
 
 Elijah, 24, 32 n., 49, 117, 162. 
 
 Elysium, Elysian Fields, 101 n., 
 106 n., 113, 127. 
 
 Endor, Witch of, 46 - 47. 
 
 Enoch, 5, 8, 24, 32 n., 49, 113, 117, 
 162. 
 
 Enoch, Book of, 61 n., 86 n., 154 u. 
 
 Ephesian Letters, 23 n. 
 
 Epicurus, 158 n. 
 
 Epiphanius, 6, 114, 145, 165. 
 
 Eusebius, 160. 
 
 Eve, 71 n., 177-178. 
 
 Evodius, 80 n. 
 
 Excerpta Theodoti, 21. 
 
 Exemption of Christians from the 
 Underworld, 117-132,167-170; 
 origin of a belief in it, 56, 134 ; 
 its supposed cause, 133 -134. 
 
 Extracts from the Prophetical 
 Writings, 86. 
 
 F. 
 
 Faustus, 13 n., 28-29. 
 
 Firmicus Maternus, 78 n. 
 
 Forgeries, Christian, of the second 
 and third centuries, their charac- 
 ter, 142 n., 160 n. 
 
 Formula of Concord, 171-173. 
 
 Forrest's Hist, of the Trinity, 151. 
 
 Gallffius, 144 n. 
 
 Gates of Death, 37 ; of the Under- 
 world, 87 - 38 ; of Tartarus, 38 n. 
 
 Gehenna, 129 n. 
 
 Gentiles, listened to Christ and 
 were saved from the Underworld 
 according to Marcion, 5 - 7 ; and 
 the Manichffians, 13 n. ; and the 
 Liberalist Catholics, 12-19; but 
 not according to the Orthodox, 
 8-12. See Heathens. 
 
 Gentiles, Patriarchs of, 13 n. 
 
 Gieseler, ir. 
 
 Gnostics, a distinguishing view of, 
 4 ; divisions of, 4, 5 ; date of, 136. 
 See Marcionites, Valentinians, 
 
 God, the Supreme, devoid of name, 
 152 n. 
 
 God of the Old Testament, accord- 
 ing to the Gnostics, 4 ; according to 
 the Catholics, 9 n., 98 n., 151-153. 
 
 God, the Good, 6 ; the Just, 6. 
 
 God of this world, according to 
 Marcion, 62 n. ; according to the 
 Catholics, 62. See Satan, Devil, 
 Cosmocrator, World-ruler. 
 
 Gods (see Heathen), their children 
 go to heaven, 134 n. 
 
 Gods of this world, 85. 
 
 Gods of Death, 87. 
 
 Gomorrah, 7, 18. 
 
 Gospel of Nicodemus, 160 n. 
 
 Gospels, genuineness of, 140 - 147. 
 
 H. 
 
 Hades, 1 n., 110 n., 118, 123 n., 
 132, 161, 162; etymology of, 26; 
 Josephus's Discourse on, 1 69 - 1 70. 
 
 Hadrian, 136. 
 
 Hagenbach, 96 n., 134. 
 
 Hase, 106. 
 
 Heathens (see Gentiles), contro- 
 versy with, 33 - 34 ; their view of 
 the Undenvorld, 1, 2, 101, 102;; 
 their deities regarded as human, 
 3 n.; as daemons, 77-78. 
 
 Heaven, 1, 110 n. ; third heaven, 
 107, 109, 110, HI; fourth, 20, 
 111; sixth, 26 n.; seventh, 20, 
 25, 128 n., 152 n. 
 
 Heavens, 158 - 159 ; seven heavens, 
 20. 
 
 Hebrews, Writer to. See Scripture 
 Index. 
 
 Heidelberg Catecbism, 173. 
 
INDEX. 
 
 183 
 
 Hell, 170-177. 
 
 Helper. See Christ. 
 
 Heracleon, 21 n., 22 n., 25, 26. 
 
 Heresies, when they arose, 136. 
 
 Hermas, 11, 12, 14 n., 54, 58-60, 
 117, 124, 135, 155; his position 
 contrasted with Cyprian's, 8 n. 
 
 Hermias, 114. 
 
 Hesiod, 1 n., 102 n. 
 
 Heterodox. See Catholics. 
 
 Hierax, 114, 165. 
 
 Hippolytus, 139 n., 169. 
 
 Homer, 1 n., 101 n. 
 
 Homilies on Lulce, 98. 
 
 Homilies of Church of England, 
 87 n., 174-175, 176. 
 
 Hortatory Addi-ess to Greeks, 124. 
 
 Huet, 106. 
 
 Humanitarians, 151. 
 
 Hypotyposes, 17, 18 n. 
 
 I. 
 
 Idolatry, 13, 29. 
 
 Ignatius (Ignatian Epistles), 10, 
 76, 84, 163. 
 
 Iliad, 1 n., 38 n. 
 
 Immortality, 72, 154-158, 166. 
 
 Irenffius, 5, 7, 8 n., 9, 23, 25 n., 29, 
 39, 44, 55 n., 60, 63 - 64, 71 - 75, 
 80 n., 81 n., 84, 94, 98, 113, 121, 
 122, 156, 163; his antitheses, 71, 
 94. 
 
 Isaiah, 47. See Ascension ; In- 
 dex of Scripture. 
 
 Italian Teaching, 22 n. 
 
 J. 
 
 Jackson, 168. 
 
 Jeremiah, 47. See Index of Scrip- 
 ture. 
 
 Jericho typifies this earth, 25, 151 n. 
 
 Jerome, 168 n. 
 
 Jerusalem, what it typifies accord- 
 ing to Origen, 24-25 ; according 
 to Heracleon, 21 n., 25, 26; the 
 heavenly, over which Jesus did 
 not weep, 52. 
 
 Jews, 6, 8, 9 ; controversy with, 
 40-46,75. 
 
 Jewish Christians, 139, 151. 
 
 Josephus's Discourse on Hades,! 69 
 -170. 
 
 Jude. See Adumbrations ; Index 
 of Scripture. 
 
 Judson, vii. 
 
 Justin Martyr. 8, 9, 32, 40- 44, 69, 
 85, 99, 119, 121, 139, 151 n., 152, 
 156, 159, 160,163,164; thinks that 
 the Just and Prophets of Judaism 
 were subject to dsemons at death, 
 44 n., 138 n. ; claims Socrates 
 and others as Christians, 153 ; his 
 view of the Mosaic Law, 157 ^158. 
 
 Just Men, 5, 9, 10, 12 ; technical 
 meaning of, 9 n., 22 n. ; two ages 
 of, 11, 58 n. 
 
 K. 
 
 Kaye. See Lincoln. 
 
 King on the Apostles' Creed, 55 n., 
 
 138 n. 
 Kneeling forbidden on Sunday, 
 
 80, 81. 
 Koenig, v., 172 n. 
 Koethe's Concordia, 172 n., 173 n. 
 
 L. 
 
 Lactantius, 3 n. 
 
 Latin versions, 75 - 76. 
 
 Laurence, 152 n. 
 
 Liberalists. See Catholics. 
 
 Liberate, 29, 34, 35, 36, 42, 43, 45, 
 70, 71. 
 
 Liberation, 30, 43, 52 - 57, 59, 60, 
 63, 71, 74, 99 ; from the Under- 
 world, depended on acceptance of 
 Christianity, 56, 57 n. ; origin of 
 a belief in it, 56-57. 
 
 Liberator. See Christ. 
 
 Life, 59, 72, 134 n., 154-158; 
 meaning of, 56, 117, 154, 157; 
 according to the Valentinians, 27, 
 128. 
 
 Lightfoot, 61 n. 
 
 Lincoln, Kaye, Bishop of, 18 n., 
 124 n., 153 n. 
 
 Lord's Day, customs of, 80-81. 
 
 Luecke, 177. 
 
 Luther, 171, 172. 
 
 Lutherans, 171-173. 
 
 M. 
 Macedonius, 168 n. 
 Malcom, vii. 
 Manes (see Dispute), 27.- 
 
184 
 
 INDEX. 
 
 ManichEEans, 13 n., 27-29, 114,|118. 
 
 Marcion, 5-7, 9, 20, 55 n., 56 n., 
 62 n., 66, 100, 102 n., 109, 110, 
 135, 136, 137, 159; willing to use 
 other Gospels than Luke's, 7 n. ; 
 thinks that the Creator's places 
 of reward and punishment for the 
 Jews were in the Underworld, 
 118-119, 127 ; that the Old Tes- 
 tament Just, Patriarchs, and 
 Prophets did not listen to Christ 
 below, 5, 6 ; and were not liber- 
 ated, 5, 6 ; his view of Satan, 66, 
 110 u.; his system probably an 
 offshoot from a Catholic idea, 152 
 n. ; erases the Saviour's words to 
 the thief, 145. 
 
 Marcionites, 4, 19, 118-119. 
 
 Martyrs, Christian, privilege ac- 
 corded them by TertuUian, 55-56, 
 103-104, 116. 
 
 Maternus. See Firmicus. 
 
 Methodius, 74 n., 112, 163. 
 
 Michael, the Archangel, 162. 
 
 Middle Space, 20, 21, 25, 26, 27, 
 129, 130, 131. 
 
 Millenninm, 85, 130 n., 163, 165. 
 
 Milner, iv. 
 
 Minucius Felix, 114, 152 n. 
 
 Moehler, 5 n., 147 n. 
 
 Moreri, 139 n. 
 
 Mortality, 34, 59, 154- 158; means 
 human nature, 154. 
 
 Moses, 9 ; institutions of, not es- 
 sential, 8, 12, 13; nor suflicient, 
 157-158. 
 
 Mosheim, iv., 103 n., 171. 
 
 Muenscher, 106. 
 
 Murdock, 50 n. 
 
 N. 
 Neander, iv., 5 n., 125 n., 131 n. 
 Nicodemus, Gospel of, 160 n. 
 Noah, 5, 8, 12. 
 Norton, 66 n., 153. 
 Novatian, 74 n., 168. 
 
 0. 
 
 Offering, 89-90n. 
 Opsopopaeus, 144 n. 
 Orcus, 120, 155. 
 
 Origen, 12, 17, 31, 34, 35, 36,37, 
 38,46-49, 62 n., 64, 67, 68, 69, 
 
 76, 82-83, 89 n., 91, 92-94, 95- 
 96, 98, 114, 117, 119, 127 n., 135, 
 145, 151 n., 155, 165; allegoriies' 
 Jericho, Egypt, &c., 24,25, 151 n.;: 
 expatiates on the blood as con-- 
 taining the soul, 92 n. ; his view 
 of Adam's fall and its conse- 
 quences, 25 n., 108 ; his method of 
 quoting Scripture, 144 n.- 145 n.; 
 mistake concerning him, 106 n, ; 
 view of opponents mentioned by 
 him, 46-47, 118. 
 
 Orthodox. See Catholics. 
 
 Otto, 124 n. 
 
 P. 
 
 Paradise, 11 n., 19, 20, 25, 105- 
 117, 162 ; its locality according to 
 Jews,107 n. ; according to Paul, 105, 
 107 ; according to Christians, 105 
 - 114 ; placed south of the tomd 
 zone by TertuUian, 113; whether 
 an intermediate abode, 108, 114- 
 117; the Martyrs' privilege, see 
 Martyrs ; Adam's ejection from, 
 25 n., 73 n., 108, 113; Christ 
 opens the way to it, 49 ; a new 
 priest, according to the Jews, was 
 to do the same, 49 n. ; difficulty in 
 the Saviour's words concerning 
 it, 144-145; the penitent thiefs 
 admission to it, 145, 162. 
 
 Patriarchs and Prophets (see 
 Abraham, Prophets), punished 
 in and liberated from the Under- 
 world according to the Mani- 
 chseans, 28-29; rewarded there, 
 but not liberated, according to 
 Marcion, see Marcion ; according 
 to the Catholics they listened 
 to Christ and were liberated, 
 8-19; a few of them, accord- 
 ing to some Catholics, did not go 
 to the Underworld, 47 - 48, 49 ; 
 whether controlled by evil spirits 
 at death, see Samuel. 
 
 Patriarchs of the Gentiles, 13 n. 
 
 Patriarchs, Testaments of See 
 Testaments. 
 
 Paul (see Index of Scripture from 
 Romans to Thessalonians), 107, 
 124, 159; did he teach the Lib- 
 eration 1 53 - 54. 
 
 Pearson, 28 n. ; he mistakes as to 
 
185 
 
 the belief of the Fathers, 55 n., 
 134 - 135. 
 
 Penitent Thief, 145, 162. 
 
 Peschito, 50 n. 
 
 Peter (see Index of Scripture), 3, 
 124 n., 172 n. ; addresses a Hea- 
 then mother, 132 ; his belief con- 
 cerning Christ's preaching to the 
 spirits, 50-51; this belief was 
 heretical, according to views of the 
 second century, 135 ; was Clement 
 afraid to quote it ? 14 n., 135 ; ar- 
 gument from Peter's view, for in- 
 tegrity of the Gospel, 143-144. 
 
 Peter, Preaching of, 15. 
 
 Philosophumena, 22 n., 92 n., 158 n. 
 
 Philosophy, 13, 14 ; the gift of 
 God to the Gentiles as a prepa- 
 ration for Christianity, 154 n. ; 
 derived from Christ, 153. 
 
 Phcenix, vi. 
 
 Photius, 18 n. 
 
 Pilate. See Acts. 
 
 Pilate's Eeport, 143 n., 160, 161 n. 
 
 Pindar, 102 n. 
 
 Place, The Place, 128 n., 129 n. ; 
 Place of Souls, or Psychical Place, 
 21 n., 25, 26 ; Supercelestial Place 
 of Plato, 26 n. ; of the Valentin- 
 ians, 128 ; Holy Place, 124 n. ; 
 Allotted Place, 122, 123 ; Invisi- 
 ble Place, 55 n., 122 ; Place of 
 Glory, 124 n. 
 
 Places (see Eight Hand), three for 
 men hereafter, 113. 
 
 Plato, 2 n., 26 n., 169. 
 
 Pleroma, 20, 21, 25, 26, 129 n., 
 130 n., 131. 
 
 Poly carp, 123, 163. 
 
 Pott, 41 n., 134, 139 n. 
 
 Powers (see Daemons, Spirits, 
 Prince), 62, 96 n., 97, 99, 100. 
 
 Preaching of Christ below, 50 - 52, 
 137. 
 
 Presbyters, 113. 
 
 Priestley, iv. 
 
 Prince (see God) of this world, 
 62 n., 82, 84 ; of the Powers of 
 the Air, 62, 87, 88 ; of the Da;- 
 mons, 61 n ; of Darkness, 99. 
 
 Prophets (see Patriarchs, Abra- 
 ham, Samuel), needed as Christ's 
 precursors below, 46 - 50. 
 
 Protestant Episcopal Church, 176. 
 
 -Protestants, unwilling to acknowl- 
 edge a liberation, 55 n., 170; their 
 views of Christ's descent, 170-177. 
 
 Pseudo-Thaddeus, 76, 143 n. 
 
 Ptolemy, 22 n., 25. 
 
 Q. 
 
 Quaestiones et Eespons. ad Ortho- 
 dox., 80 n., 81 n., 138 n. 
 
 E. 
 
 Eansom, 17, 89-96, 99, 100, 123, 
 
 136, 138. 
 Eansomer. See Christ. 
 Eeconciliation to God, 97-101. 
 Restoration, 163 n. 
 Eesurrection of Christ, extent" of 
 
 ideas included under this term, 87. 
 Eesurrection of the Plesh, 121, 
 
 163-167. 
 Eight and Left Hand, for heavenly 
 
 and earthly places or things, 22 n., ' 
 
 26 n., 129 n. 
 Eouth, 114. 
 Eufinus, 168 n. 
 Eule of Faith, 74 n., 167-169. 
 
 S. 
 
 Sacrifice, 89 n., 90 n. 
 
 Salvation and being saved, 14, 15, 
 16, 39, 41, 42, 45, 48, 55 n., 70, 
 72, 142 ; meaning of these terms, 
 43, 133, 166. 
 
 Salvation of the world, effected by 
 Christ's descent to the Under- 
 world, 25 n., 133. 
 
 Samael, 61, 62 n. 
 
 Samuel, did he go to the Under- 
 world, ■ 31, 46 - 50 ; was he con- 
 trolled by a dsemon, 44 n., 126, 
 138 n. 
 
 Satan, the angel of death, 61 ; Lord 
 of the Underworld, 61 - 67, 138 - 
 139; ruler of the Gentiles, 61; 
 Prince or ruler of this world or 
 age, and of the Powers of the Air, 
 see Prince ; deceived as to Christ's 
 incarnation, 81 - 88, 96 ; why 
 called a dragon, 83 n. 
 
 Satan. See Devil, Cosmocrator, 
 World-ruler. 
 
186 
 
 INDEX. 
 
 Satisfaction, its use by Tertullian, 
 
 96 n. 
 Schoettgen, 159. 
 Semisch, 121 n., 138 n., 164 n. 
 Seneca's corresponiJence with Paul, 
 
 143 n. 
 Shadow, term for the Middle 
 
 Space, 23. 
 Shepherd of Hermas. See Her- 
 nias. 
 Sibylline Oracles, 8 n., 143 n., 144 
 
 n., 177. 
 
 Smith's Classical Dictionary, 101 n. 
 Socrates a Christian, 153. 
 Sodom, 7. 
 Sodomites, 5, 7. 
 Soul (see Spirit) in the blood, 91, 
 
 92. 
 Spirit, distinct from soul, 92-93, 
 
 154, 158. 
 Spirits, 50 ; (good), 155 n.; (evil), 
 
 61, 77, 97 n., 99, 100, 126, 138 n., 
 
 154 n. ; see Daemons, Powers, 
 
 World-rulers. 
 Suicer, 158, 159. 
 Suidas, 158. 
 Sunday. See Lord's Day. 
 
 Tacitus, tI., 91. 
 
 Tartarus, 1 n., 2 n., 26 n., 28, 29, 
 38 n., 110 n. 
 Tatian, 113, 125, 152 n., 163. 
 Tertullian, 7 n., 8 n., 11, 31, 37, 
 38 n., 40, 44, 54, 62 n., 69, 75, 77, 
 80 n., 81 n., 95,100, 103, 107 n., 
 109, 110, 111 n., 112-113, 117, 
 118,120, 125-128, 133, 151 n., 
 152 n., 155, 160 n., 163, 164, 168; 
 his view of the Underworld, 2 n. ; 
 deems it the prison where the last 
 farthing will be exacted, 104-105 ; 
 deems baptism essential to salva- 
 tion, 57 n. ; his challenge to the 
 heathens, 78 ; on flying in perse- 
 cution, 77 ; on Sunday and Easter, 
 80 n., 81 n. ; his use of satisfac- 
 tion, 96 n. ; of transgression, 100 
 n. ; on the region under the altar, 
 116; on ladies' dresses, 166-167 ; 
 whether to be classed among Or- 
 thodox, 125 n. ; deems Paradise 
 
 the Martyrs' privilege, 55-56 
 104, 116. ' 
 
 Tertullian, opponents of, 11,110 
 120. 
 
 Testaments of the Twelve Patri- 
 archs, 44 n., 49 n., 139. 
 
 Thaddeus. See Pseudo-Thaddens. 
 
 Theodoret, 5 n., 6, 110 n., 159. 
 
 Theodotus, 21 n., 22 n. • 
 
 Theophilus, 74n., 83n., 112, 125 
 163. 
 
 Theosophic Gnostics, 4, 19-27, 85 
 97 n., 146. 
 
 Thilo, 87 n., 160 n., 161. 
 
 Transgression, for transgressing 
 angel (or angels), 100 n. 
 
 Trypho, 40, 151 n., 153, 157, 164. 
 
 V. 
 Underworld, ideas of it at the 
 Christian era, 1 - 3 ; Plato's view 
 of, 2n. ; TertuUian's, 2 n., 104; 
 Valentinian view of, 24, 27, 128; 
 Heathen conceptions of its dis- 
 comforts, 101-102 ; Christian con- 
 ceptions of the same, 102-105; 
 view in the Eule of Faith, 168- 
 169; destruction of, 76, 161 n.; 
 Satan, its ruler, see Satan ; how 
 early a belief of Christ's mission 
 to it arose, 4,51, 54, 136-139; 
 origin of this belief, 3, 51, 56-57, 
 134-136. 
 
 Valentinians, 20 - 27, 44 n., 67, 81, 
 91 n.. Ill, 128-131, 137, 139, 
 146 -147, 158 ; they used the term 
 " flesh of the Logos," 23 n. 
 
 Valentinus, 19 n., 136. - 
 
 Victory. SeS Christ. 
 
 Vindicate, applied to Christ, 32, 
 66, 120 n.; to God, 120. 
 
 Vindicator, 120 n. ; a title of Clmst 
 (?), 91 n. 
 
 Virgil, 38 n., 102. 
 
 W. 
 
 Watts, 103. 
 
 Wedding in Burmah, viii. 
 
 Westminster Assembly's Confes- 
 sion and Catechisms, 115 n., 141, 
 175-176. 
 
INDEX. 
 
 187 
 
 Wetstein, 61 n., 66 n., 159. 
 Witch of Endor, 46 - 47. 
 World, supposed early ideas of its 
 structure, 1. 
 
 "World-ruler (see Satan, Devil), 
 
 27, 61 n., 67. 
 
 World-rulers (see Dtemons, Pow- 
 ers, Spirits), 77.