« PreviousContinue »
and also affert our Lord to be the Saviour of all men, and seem to carry the point further than what is in controversy, even to the salvation of all; which, if it could once be established, we should readily come into the notion of general redemption; though in all these large expressions, Clement seems only to refer to the texts in Jude ver. 3. 1 Tim. ii. 4. and iv. 10. in the first of which, the Apostle speaks of the common Salvation, all the saved ones share alike; in the next, of the will of God, chac fome of all sorts should be saved ; and in the last, of God, as the preserver of all men, in a way of common, and particularly of believers, in a way of special providence : and after all, Clement distinguishes between Christ's being a Saviour of some, and a Lord of ochers; for he says, that he is, των επιςευκολων σωτηρ, των δε απειθησανίων xuera, the Saviour of them that believe ; but the Lord of them that believé not." And in one place 8 he has these words ; “ Wherefore he (Christ) is introduced in the gospel weary, who was weary for us, and promising to give his life a ransom, avle wondwe, in ibe room of many.
f Strom. I. 7. . 703.
NUMB NUM B. VII.
TERTULLIAN. A. D. 200.'
TErtullian is a writer, it must be owned,
who expresses himself in somewhat general terms, when he speaks of the incarnation, death and sacrifice of Christ, which yer are capable of being understood in a fense agreeable to the doctrine of particular redempcion; as when he says, " That “we who believe that God was here on earth, and took upon him the humility of an buman babit, ex caufa humanae falutis, for the sake of man's salvation, are far from their opinion, who think that God cakes no care of any thing;” which may be truly said, without supposing that Christ assumed human nature, for the sake of the salvation of every individual of mankind : so when he says, in another place , That Christ “ ought to be made a sacrifice, pro omnibus gentibus, for all nations; his meaning may be, that it was necessary that he should be a propiciation, not for the Jews only, but for the Gentiles also ; and elfewhere having observed that the Marcionites concluded from the words of God to Mofes, in Exod. xxxii. 10. chat Moses was better than his God: he thus addresses them *; “ You are also to be pitied, with the people, who do not acknowledge Christ figured in the person of Moses, the advocate with the Father, and the offerer up of his own foul, pro populi falure, for the salvation of the people”, by which people may very well be understood, che special and peculiar people of God's elect, of whom the people of Israel was a type and figure. Besides, in some places, Tertullian manifestly reitrains the death of Christ, and the benefits of ic to some persons only, to the church, and to believers. Thus having cited Deut. xxxiii, 17. His glory is like the firstling of his bul. lock; and bis borns are like the borns of uni. corns ; with them be fall push the people together to the ends of the earth, gives this interpretation of the words, “not the Rhi. noceros, which has but one horn, is intend-. ed; nor che Minotaurus, which has two horns; but Christ is signified hereby: a billock is he called, because of both bis dif pohtions, aliis ferus ut Judex, aliis mansuetus ut salvator, to some fierce as a judge, to others mild as a Saviour, whose horns would be the extremities of the cross.--More. over, by this vertue of the cross, and being horned in this manner, nunc ventilat per fin
h Tertullian. adv. Marcion. 1. 2. c. 16. p. 465. i Ib. adv. Judacos, c. 13. p. 226.
dem, he now pushes all the nations, by faith, taking them up from earth to heaven, and by the judgment, will then push them, casting them down from heaven to earth.” And a little after, in the same place, speaking of the brazen serpent, he says, That "ic designed the vercue and efficacy of our Lord's cross, by which the serpent, the De
vil, was made publick, and to every one that Ő is hurt by the spiritual serpents, intuenti ta
men et credenti in eam, only looking upon it, and believing in it, healing of the bites of fin and falvation are immediately pronounced.” And so, as he observes in another place ", quod perierat olim per lignum in Adam, id reftitueretur per lignum Chrifti, what was of old lost through the tree in Adam, that is restored through the trie of Christ.” Again, he observes ", that the Apostle says, . That we are reconciled in his body through death, on which he thus descanıs; “ Yea, in that body in which he could die through the flesh, he died, not through the church, plane propter ecclesiam, but verily for the church, by changing body for body, and that which is fleshly for that which is fpiritual.” M. Daille • has produced a pafsage or two from this writer, in favour of the universal extent of Christ's death and
m Adv. Judaeos, c. 13. p. 226.
redemption redemption, in which not one word is mentioned concerning either of them; and only declare, That man was not originally made to die, that God is not negligent of man's salvation, that he desires his restoration to life, willing rather the repentance than the death of a finner ; which, as they do not militare against the doctrine of particular, so cannot serve to establish that of general redemption.
Two Testimonies from Hippolitus, bishop of Portua, a disciple of Clement of Alexandria, and a martyr, who is said to flourish about A. D. 220. are next cited pat second hand : the first of which is, that
the God of the universe became man for this purpose ; That by suffering in passible flesh, our whole kind, which was fold unto death, might be redeemed;" i. e. froin death, a corporal death; the general resurrection from the dead being thought to be the fruit of Christ's sufferings and deach, The other is, That the Son of God,
through flesh, naturally weak of himself, wrought out the salvation of the whole ; which may be understood of the salvation of the whole body of Christ, the church, or of every one of his people, his Theep, his children, and his chosen, and not of every
individual of mankind; since all are
p Ibid. p. 765