Daille claims this writer on his side of the question, and produces several passages out of him on the behalf of the general scheme; and true it is that Lactantius says †, that "the most abundant and full fountain of God is open to all, and the heavenly light arises to all 1; but then he adds, quicunque oculos habent, who have eyes to see;" but every individual of mankind has not eyes to see the well of living water the gospel points out, or that heavenly light which breaks forth through it. He also says, that "because God is gracious and merciful, that is to say, towards his own (that is, whom he has loved and chosen for himself), he sent him (his Son) to them whom he had hated (that is, the Gentiles, who by his neglect of them in former ages seemed to be the objects of his hatred), lest he should for ever shut up the way of salvation to them; but would give them free liberty of following God, that they might obtain the reward of life, if they would follow him; quod plurimi eorum faciunt atque fecerant, which very many of them do, and have done." Again he also says §, that "because of this humility, or low estate of Christ, they (the Jews) not knowing their God, entered into detestable counsel to take away his life; qui ut eos vivificaret advenerat, who came that he might quicken them ;" which he might very well say, without having any notion of general redemption; since many of those who had a hand in the death of Christ, were afterwards converted and quickened by his grace. And in another place, giving the reasons why Christ died the death of the cross, he mentions this in the first place, that "he who came mean to help the mean and weak, and point out the hope of salvation to all, was to suffer this kind of death, which the mean and weak were wont to do, lest there should be any who could not imitate him." His meaning is this, Christ has humbled himself so low, even to the death of the cross, that all sorts of men might have hope of salvation, even those of the lowest and meanest rank and form; which well consists with the doctrine of particular redemption; and accordingly he says, that we of every sex, descent, and age, enter into the heavenly road, because God who is the guide of the way, denies immortality to no man that is born," wherefore all sorts of men may hope for it. 66 SECTION XI. PAULINUS TYRIUS. A. D. 325. PAULINUS was first presbyter of the church at Antioch, then bishop of Tyre, and after that bishop of Antioch. He died A. D. 328. He composed a Panegyric Oration upon the building of churches, in the time of Constantine **; in which he says many things concerning the church of Christ, and among the rest, that it was for her sake that Christ assumed human nature, and suffered death in it; which, had he Lactant. Divin. Institut. 1. 3, c. 26, p. 255, 256. § Ibid. c. 16, p. 314, 315. || Ibid. c. 293, 343. * Page 772. Ibid. 1. 4, c. 11, p. 293. ** Vide Vales. Not. in Euseb. 1. thought were done for all the world, he would not have mentioned as peculiar favours to her. His words are these *: "For it must needs follow, that when her (the church's) shepherd and Lord, алаέ тоν υπερ αυτης θανατον καταδεξάμενον, • had once suffered death for her. and after his sufferings had changed that body which he put on mean and sordid, xapw avτns, for her sake,' into a bright and glorious one, and led the flesh that was dissolved out of corruption into incorruption, that she also should enjoy the dispensations of the Saviour," that is, and become glorious also. And elsewhere, in the same oration †, he represents Christ as a Saviour of some particular persons, though of a large number; as when he calls him "a leader into the knowledge of God, a teacher of true religion, a destroyer of the ungodly, and tyrants, and τον Σωτηρα ημων των απεγνωσμένων, the Saviour of us, who were in a deplorable and desperate condition," and us, who were not only diseased with ulcers, and pressed with putrifying wounds, but lay among the dead, he, by himself, saved out of these depths of death; for in none of the heavenly was there such strength, ως τη των τοσούτων aßλaßws diakovnσadaι σоτпρia, "as without hurt, to procure the salvaαβλαβως διακονήσαθαι σοτηρια, tion of so many; he alone touched our miserable corruption, he alone bore our labours, he alone took upon him the punishment of our iniquities. 6 EUSEBIUS took the name of Pamphilus from Pamphilus the martyr, his intimate friend and acquaintance: he lived in the time of Constantine the Great, and was very dear unto and highly esteemed of by that emperor. He was made bishop of Cæsarea in Palestine about A. D. 315, and died A. D. 339 or 340 §. He was a man of great learning, and wrote much, and several of his works still remain. Some testimonies are taken from him by M. Daille ||, showing that the sacrifice of Christ was offered up for all mankind, in the room and stead of all men, and is the expiation of the whole world. That he uses such expressions is not denied; but in what sense he used them should be considered. When he says, that the ransom of Christ is for the souls of all men, which he understands equally of Jews and Gentiles, he does not mean every individual of both, only some, as appears from what he immediately subjoins ¶ "by whose (Christ's) divine and mystical doctrine, παντες ημείς οι εξ εθνών, all we who are from among the Gentiles,' find the forgiveness of former sins; whence also those of the Jews, o els avтov nytɩkoтes, who hope in him' are freed from the curse of Moses." And in another place **, he says, μovois Tois dia Χριστον εξ απαντων των εθνών, “ to them only who are taken by Christ out of all nations, can the blessing made to Abraham concerning all + Ibid. p. 373. § Vide Fabricii Bibl. Græc. 1. 5, c. 4, s. 1, p. 30, 31. Euseb. Demonstr. Evaugel. 1. 1, c. 10, P. 37. ** Ibid. 1. 2, c. 1, p. 45. * Oratio Panegyr. apud Euseb. Eccl. Hist. 1. 10, c. 4, p. 382. Hieron. Catal. Script. Eccl. sect. 91. Apolog. p. 773, &c. nations agree." And as to the Jews, he observes *, that "few of them believe in the Saviour and our Lord, and thereby obtain the promised spiritual redemption; for God did not promise, that the coming of Christ should be salutary to the whole nation of the Jews without distinction, αλλ' ολίγοις, τε κομιδη απαντοις, τοις εις τον Σωτηρα και Κύριον NμWV TETTIOTEVKOow, but to a few, and very scarce indeed, even to them that should believe on the Saviour and our Lord." Moreover, when he says that the sacrifice of Christ is the expiation of the whole world, it is plain, from other passages of his, that he means only them that believe; for having cited John i. 29, 1 John ii. 2, 1 Cor. i. 30, he adds †, which "teach that his (Christ's) coming is the filling up and finishing of the sin of those who have done wickedly against him; and also the removal and purgation of the sins, and the expiation of the unrighteousnesses, των εις αυτον πεπιστευκότων, of those that should believe in him." And in another place he says, "Wherefore his + (Christ's) mighty one left him, willing that he should go down to death, even the death of the cross, and be shown to be the ransom of the whole world, και καθαρσιον γενεσθαι την των εις αυτον πιστευσαντων ζωης, and become the expiation of the life of them that believe in him." Besides, it is abundantly evident that he restrains the incarnation, sufferings, and death of Christ, and the salutary effects thereof, to the church, to them that believe in Christ, fear and obey him. Having mentioned § those words in Isa. ix. 6, To us a child is born, &c., he puts this question : “ Το what us, η τοις αυτόν πεπιστευκοσι, unless to them that believe in him? but to them that do not believe in him he is the author of fire and burning." And in another place || he says, that "the cause of Christ's coming is the redemption Tov dɩ AUTOV σwonooμevov, of those that were to be saved by him." And elsewhere ¶ he observes, that Isaiah preached the gospel to the soul that was formerly barren and forsaken of God, or rather, Tηv e evov ekkλnσlav, "to the church from among the Gentiles; for seeing, та Taνтa di avтην o Xploτos vжEμewev, Christ endured all things for that, he rightly adds, after what he had foretold concerning him, Rejoice, O barren, &c." Again, he, having cited Gen. xlix. 11, makes** this note upon it: "See how, as by things hidden, he signifies his mystical sufferings, in which, as in a laver, he has washed his garments and his clothes; by which, it is manifest, he hath washed away the ancient filth, Twv eis AVTOV TETIOTEVKOTOV, of those that would believe in him." On the text in Mal. iv. 2, he makes ++ this observation: "Whom the Father has begotten he promises shall arise, ου τοις πασιν, αλλα μονοις, not to them all, but to them only that fear his name." In another place he says ‡‡, "The everlasting High Priest, and who is called the Father's Christ, takes the care of the whole, and is consecrated to the Father, vπep TWV VπYKоWV ATAVτwv, 'for all them that obey;' and he alone shows himself mild and propitious unto all." It is also very manifest, that Eusebius did not think that the effects of Christ's death reach unto or were *Euseb. Demonstr. Evangel. c. 3, p. 62, 63. + Ibid. 1. 8, p. 385. | Ibid. 1. 6, c. 7, p. 265. †† Ibid. 1. 5, c. 29, p. 254. Ibid. 1. 10, p. 495. Ibid. 1. 3, p. 101. Ibid. 1. 4, c. 10, p. 164. designed to reach unto many, or the same all, as the effects of Adam's sin do; since he observes that Christ "became obedient unto death, that as death by one man's sinning has ruled over the whole kind, so likewise eternal life might reign by his grace των εις αυτόν πεπιστευονTov, over those that believe in him, and by him commended as known to God and to his Father." Once more, in another work † of his, he takes notice of a law that Constantine made, "that no Christian should serve the Jews; for," says he, "it is not lawful TоUS Uñо TOV Σwinpos λeλvтрwμevovs, that those who are redeemed by the Saviour should be under a yoke of bondage to the murderers of the prophets and of the Lord." Whence it appears that he thought the Jews were not redeemed by Christ, only such as are Christians. As for the article in the creed drawn up by the Nicene fathers A. D. 325, which is next produced by M. Daille ‡, and is thus expressed; "We believe in one Lord Jesus Christ, the Son of God, who came down and became incarnate, and was made man, δι ημας τους ανθρώπους και δια την ημετεραν σωτηρίαν, for us men and for our salvation ;” it is no other than what every body believes and agrees to; and is so far from militating against the particular scheme, that it is rather a testimony for it, since the phrases us men and our salvation design those that believe in Christ the Son of God, to whom they relate. What is next cited § from Juvencus, a Spanish presbyter, who flourished under Constantine, about A. D. 330, does not at all serve the general scheme, but the contrary, it being only a paraphrase of John iii. 16, after this manner: "For God loved the world with such a love that his only offspring came down on earth, credentes Domino vitæ junctura perenni, to join them that believe in the Lord to everlasting life." Anthony, the patriarch of the Eremites, who died A. D. 358, is next || mentioned; who, in one of his epistles, says, "that God appointed his only begotten Son for the salvation of the whole world, and did not spare him for our sakes, but delivered him up for the salvation of us all," which are almost the very express words of the Scripture in 1 John ii. 2, Rom. viii. 32, to which no doubt he refers, and are capable of being understood in the same sense with them; and that Anthony did not design every individual of mankind, but only some, appears by what he immediately adds ¶: "and hath gathered us by the word of his power, ex omnibus regionibus, out of all countries, from one end of the world to the other;" and could he be thought to mean all the individuals of human nature, for whom God appointed and delivered up his Son for the salvation of, yet the general benefit and salvation which all were to have by him seems, according to him, to be no other than the resurrection from the dead; for a little after, he observes that "Christ is the resurrection of all, destroying him that had the power of death." Apolog. p. 775. Euseb. de Eccles. Theolog. 1. 1, c. 13, p. 75. Ibid. Epist. 4, p. 73. SECTION XIII. JULIUS FIRMICUS. A. D. 350. JULIUS FIRMICUS MATERNUS was a native of Sicily. He was brought up in the pagan religion, and wrote some books of astrology, A. D. 336 or 337, being still a heathen. After the year 340, he was converted to Christianity in his old age *, and is thought to have wrote his book, Of the Error of Profane Religions, about A. D. 350, which is inscribed to the emperors Constantius and Constans; and in it are these words †, speaking of Christ, the Lamb of God: "The reverend blood of this Lamb is shed for the salvation of men, ut sanctos suos Filius Dei profusione pretiosi sanguinis redimat, that the Son of God, by the pouring out of his precious blood, might redeem his saints; ut qui Christi sanguine liberantur, 'that those who are delivered by the blood of Christ' might be first consecrated with the immortal majesty of that blood." From whence it is evident, that he thought that some, and not all, are redeemed by the blood of Christ, and that those who are redeemed by it are his saints, who were set apart for himself, and are made holy by him, which cannot be said of all the sons and daughters of Adam. M. Daille has indeed cited two passages from this writer, as testimonies for general redemption, but neither to the purpose. In the first, Firmicus says, "Christ, the Son of God, that he might deliver humanum 'mankind from the snare of death, bore all these things;' that he might remove the yoke of the grievous captivity, that he might restore, hominem, man to the Father, that, mitigating the offence, he might make up the difference between God and man, by a prosperous reconciliation." But he does not say, that Christ delivered or redeemed every individual of mankind, and restored every man to God, and reconciled every man to him: he may be truly said to have redeemed mankind, and to have restored and reconciled man to God, who has redeemed, restored, and reconciled such large numbers of mankind, though not all of them. In the other passage he says, that "so it was by divine disposition, that whatever Adam lost Christ found; for after a long time, in the last age of the world, the Word of God joined himself to a human body, that he might deliver man, that he might conquer death, that he might join the frailty of a human body with divine immortality;" but he does not say, that all the individuals of mankind, which were lost in Adam, were found by Christ. By several expressions in the same page we learn, what that was he supposes Adam lost and Christ found; for he says, that Adam, "being deceived by the woman, that is Eve, through the persuasions of the devil, promissæ sibi gloriæ perdidit dignitatem, 'lost the dignity of the glory promised him.' There was a tree," adds he, "in paradise, quo promissorum a Deo præmiorum perdidit gratiam, by which he lost the grace of the rewards promised by God." And a little after, "Adam, being made *Fabricii Biblioth. Latin. p. 147, 149. Page 776, 777. Julius Firmicus de Error. proph. Relig. p. 49. || Ibid. p. 44. § De Error. proph. Relig. p. 40. |