out of these sins is effected in baptism, "which is the bath of
regeneration in so far as it is the voluntary consecration of one's own
person. The cleansing which takes place is God's work in so far as
baptism was instituted by him, but it is effected by the man who in his
change of mind lays aside his sins. The name of God is pronounced above
him who repents of his transgressions, that he may receive freedom,
knowledge, and forgiveness of his previous sins, but this effects a
change only denoting the new knowledge to which the baptised person has
attained." If, as all this seems to show, the thought of a specific
grace of God in Christ appears virtually neutralised, the adherence to
the language of the cultus (Justin and Tatian) and Justin's conception
of the Lord's Supper show that the Apologists strove to get beyond
moralism, that is, they tried to supplement it through the mysteries.
Augustine's assertion (de predest. sanct. 27) that the faith of the old
Church in the efficacy of divine grace was not so much expressed in the
_opuscula_ as in the _prayers_, shows correct insight.

3. All the demands, the fulfilment of which constitutes the virtue and
righteousness of men, are summed up under the title of _the new law_. In
virtue of its eternally valid content this new law is in reality the
oldest; but it is new because Christ and the prophets were preceded by
Moses, who inculcated on the Jews in a transient form that which was
eternally valid. It is also new because, being proclaimed by the Logos
that appeared in Christ, it announced its presence with the utmost
impressiveness and undoubted authority, and contains the promise of
reward in terms guaranteed by the strongest proof--the proof from
prophecy. The old law is consequently a new one because it appears now
for the first time as purely spiritual, perfect, and final. The
commandment of love to one's neighbour also belongs to the law; but it
does not form its essence (still less love to God, the place of which is
taken by faith, obedience, and imitation). The content of all moral
demands is comprehended in the commandment of perfect, active holiness,
which is fulfilled by the complete renunciation of all earthly
blessings, even of life itself. Tatian preached this renunciation in a
specially powerful manner. There is no need to prove that no remains of
Judaeo-Christianity are to be recognised in these ideas about the new
law. It is not Judaeo-Christianity that l