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to the version of Rufinus, urged by this author, rendering the passage thus, Who endured death for the salvation of the whole world, it is not worthy of regard, since it is an imperfect one, omitting the words, twv ow copevcv. And here I chuse to take notice of a citation made by Monsieur Daille, and after him by Dr.Wbitby , out of an epistle of Polycarp, bishop of this church, at Smyrna, said to be written A. D. 107. to the Philippians, in which he thus speaks concerning Christ, “who, says he, will come to judge the quick and the dead, 8 to Apa εκζητησει ο Θεος απο των απειθεντων αυτω, τωhofe blood God will require of them that believed not in him ; from whence they conclude, that according to this antiene venerable bishop, Christ died for them that perish as well as for those that are saved. It is something strange, that Monsieur Daille should cite a passage out of an epistle, che genuineness of which he himself • has called in question; and should it appear to be genuine, as it is thought to be by many learned men, ic will be of no service to him, or to the Dr. or to the cause they espoused, since God may be said to require, as he certainly will require the blood of Christ of the unbelie

Pag: 754

* Postscript to the Discourse on the five points, p. 567. Ed. 2. 544.

b Vid. Fabricii Bibl. Graec. 1. 5. c. 1. $14. p. 43.

ving Jews who shed itand indeed of them only who said, bis blood be on us and on our

children, without fuppofing that his blood 02 was Ihed for them ; yea, on the concrary ic

appears, that his blood was not shed for them, boch from their final unbelief, and from its being required of them. And of as little service are his citacions from Minutius Foelix, Athenagoras, Tatian, and Theophilus of Antioch; since they only express the patience, goodness, power, and wisdom of God in creation and providence, and his great regard to repenting finners, but not a fyllable of Christ's dying for men, much less for every individual of mankind.

NUMB. VI.

IREN A EUS, A. D. 180.

Renaeus, when speaking of the incarna

tion and paffion of Christ, and of redemption by his blood, frequently restrains them to certain persons of such and such characters, which evidently shews, that he did not think that chese belong to all the individuals of mankind in common.

Thus trearing of the coming of Christ, and of the end

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of his coming into the world, he says “, that “ he came to save all by himself, omnes inquam, qui per eum renascuntur in Deum, all, I say, who through bim are born again unto God, infants and little ones, and children and young men, and old men.” And in another place, taking notice of God's suffering Fonab to be swallowed up by a Whale, and of his after deliverance. says he, God from the beginning suffered man to be swallowed up by the great Whale, who was the author of the transgression; not that being swallowed up he should wholly perish, but providing and preparing a plan of salvation which is effected by the word, through the sign of Jonab, his qui eandem cum Jona de Deo fententiam habuerunt, for them who bave the same sentiments concerning God with Jonah, and have confessed and said, I am the Lord's servant, worship the Lord God of heaven, who made the sea and the dry land; that man enjoying the unhoped for salvation from God might rise from the dead and glorify him.” And elsewhere proving, that the Father of Christ is the same that was spoken of by the prophers; and that when Christ came, he acknowledged no other but him, who was declared from the beginning. He adds, A

d Ady. Haeref. 1. 2. c. 39. p. 191. • Ib. 1. 3. c. 22. p. 289. fib. l. 4. C. 24. p. 342.

quo

quo libertatem detulit his qui legitime et prono animo, et toto corde deferviunt ei, from whom he brought deliverance to them who serve him truly, with a ready mind, and with all their hearts; but to the despisers of him, and such who are not subject to God, sempiternam attulit perditionem abscindens eos a vita, he bath brought everlasting destruction, cutting them off from life.So far was he from thinking that Christ died to redeem all mankind, that he exprelly says, That the death of Christ is the damnacion of some; his words are thefe : a “ As they (the Israelites) through the blindness of the Egyptians, so we, through the blindness of the Jews, receive salvation ; fiquidem mors Domini, corum quidem qui cruci eum fixerunt et non crediderunt ejus adventum, damnatio est, seeing the death of the Lord is indeed the damnation of them that crucified bim, and did not believe bis coming ; but the salvation of them that believe in him.” And in another place ", where he makes Jacob a type of Christ, and Rachel of the Church, he confines the obedience and sufferings of Christ to his church: ‘All things, says he, he did for the younger, Rachel, who had good eyes, quae praefigurabat ecclesiam, propter quam

fuftinuic Christus, who prefigured the church, for

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whom Christ endured,” i. e. sufferings and death. And a liccle after he has these words; c“ Chrift came not for the sake of them only who believed in him, in the times of Tiberius Caesar ; nor did the Father provide for those men only who now are, but for all men entirely, qui ab initio fecundum virtutem suam in sua generatione, et timuerunt et dilexerunt Deum, et juste et pie conversati sunt erga proximos, et concupierung videre Christum et audire vocem ejus, who from the beginning, according to their virtue or ability, have feared and loved God in their generation, and have righteously and piously conversed with their neighbours, and bave depred to fee Christ and bear his voice. The passages cited from this writer, by M. Daille", for general redemption, have not one word about it, and, as most, only prove, that man is endued with free will, which, in some sense, is not denied ; and that man, and not God, is the cause of his own imperfection, blindness and destru&tion, which is readily agreed to.

The citations made by the same author', out of Clemens Alexandrinus, do, indeed, express, in very general terms, the care of God and Christ over mankind, and their great regard unto, and desire after their salvation;

d

c Ib. c. 39. p. 377.

Pag. 759. ¢ Ib. p. 760, 761, 762, 763, 764.

and

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