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not saved, as they undoubtedly would be, if Christ had wrought out the falvation of all.
A. D. 230.
O Rigen is represented as holding, that
Christ suffered and died for the salvation of all rational creatures, in heaven and in earth, Devils as well as men ; and that all in the issue will be saved ; and there are passages * in his writings which favour this norion. Could our Universalists give into, and prove
such an affertion, That all mankind will be saved, the controversy about general redemption would soon be at an end. It is no wonder that a writer, who had imbibed such a notion, should express himself in very general terms about the suffer ings and death of Christ, and assere him to be the Saviour of all men, which is the substance of the citations out of him, by M, Dailler: Nevertheless, as it is very probable, he was not always of this niind; and it
4 Vid. Hieron. ad Avitum, Tom. ?. p. 52.
" Vid. Comment. in Rom. 1. 5. fol. 179. B. et Comment. in Joannem. p. 38. | Apol. p. 765, &c.
is certain, that when this notion of his was not in view, he says many things which not only contradict that, but very much countenance the doctrine of particular redemprion, as will appear from the following obfervacions.
1. He exprefly affirms, That the sufferings and death of Christ are of no use and service to some persons; and that the fruit and effect of them only belong to others, whom he describes; his words are theses “ The sufferings of Christ, indeed, confer life on them that believe, bur deach on them that believe not: for chough the Gentiles have salvation and justification by his cross, yet is ic destruction and condemnation to the Jews ; for so it is written in the gospel ; I bis child is born for the fall and rihng again of many." And in another place'; “ if any would be saved, let him come to the house, says he, in which the blood of Christ is for a sign of redemption ; for with them who said, his blood be upon us and upon our children, Christi sanguis in condemnatione eft, the blood of Christ is for condemnation ; for Jesus was set for the fall and rising again of many; and therefore.co them that Speak against his fign, efficitur fanguis ejus ad poenam, bis blood is for punishment; but
s In Lev. Homil. 3. fol.
to them that believe, for salvation.” And elsewhere", mentioning, these words, the lamb of God which taketh away the fin of the world, he adds, by way of explanation, «και πανίων δε η αμαρτια υπο τα αμνς αιρέTai, the fin of all is not indeed taken away by the lamb, even of those who do not grieve, nor are afflicted until it be taken away.'
2. Tho' he sometimes speaks of Christ's procuring falvation, redemption, and remisfion of fin, for all men, for the whole world, yet from other passages of his it appears, that he is to be understood of the sufficiency of the price of Christ's blood to procure these things for all men, which is not denied. In one place ", taking notice of the legal sacrifices, he has these expressions : “ Among all these there is one lamb which is able to take away the sins of the whole world ; for such was this facrifice, ut una sola sufficeret pro totius mundi salute, Tbat that alone was sufficient for the salvation of the whole world." And in another place he thus expresses himself “, “ Until the blood of Jesus was given, which was so precious, ut folus pro omnium redemptione fufficeret, That it alone was fufficient for the redemption of all; it was necessary, that they who were brought up in the law should every one for
u Comment. in Joan. p. 146. v In Num. Homil. 24. fol. 138. C. w In Rom. I. 2. fol. 148. B.
himself, in imication of the future redemp-
be further observed, that Origen, by the world, sometimes understands the church, for which, he frequently says, Christ suffered and died. The Apostle Paul says ", that God was in Christ reconciling the world unto himself ; where, by the world, is not to be understood the whole world, that is, those who are in the whole world, as Origen in one place y observes ; and in another place a having cited the same parsage, adds, “ The fin of which world Christ has took away, περι γαρ το κοσμο της εκκληolas, for of the world of the church is this word written ;” and immediately subjoins John i. 29. as to be understood in the same fense. And elsewhere ", in the fame work, he not only mentions it as the sense of a certain expositor, that by the world is meant the church, which is the ornament and beauty of the world, and enquires whether it may be called so, and also light, but affirms ic to be fo, λεγεθω τοινυν η εκκλησια κοσμG, therefore, says he, let the church be called the world, because it is enlighcened by the Saviour ;” and cices several passages of scripcure,
2 Cor. y. 19. y Comment, in Gen. p. 17. % Comment. in Joan. p. 5. a Ib. p. 147
as Matt. v. 14. Yohn i. 29. I John ii. 2. 1 Tim. iv. 10. to be interpreted in the same way. And it is easy to observe, that Origen often speaks of Christ's suffering and dying for zhe church: In one place o speaking
of Christ and the church az bridegroom and bride, he says, “ first the bride prays, and immediately, in the midst of her prayers she is heard, she sees the bridegroom present, she sees the virgins joined in company with him. Moreover, the bridegroom answers her, and after his words, Dum ille pro ejus patitur salute, while he suffers for her salvation, the companions answer, uncil the bridegroom is in bed, and sises from suffering, they will make some ornaments for the bride." And in the same work on these words, Arise my fair one, he thus comments, Why does he say, arise? Why halten? I have sustained for thee the rage of tempests ; I have received the floods which were due to thee; my soul is made forrowful unto death for thee.” In another place he says“, “ The church of Christ is strengthened by the grace of him who was crucified for her." And elsewhere e we call the fat, i.e, of the facrifices, the life of Christ, which is the church of his friends, pro qui
+ In Cantic. Homil. 1. apud Hieron. Tom. 3. fal. 57. G.