to them that believe, for falvation." And elsewhere", mentioning these words, the lamb of God which taketh away the fin of the world, he adds, by way of explanation, “ 8 πανίων δε η αμαρτία υπο το αμυς αιρέ Tal, 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 fometimes fpeaks of Chrift's procuring falvation, redemption, and remiffion of fin, for all men, for the whole world, yet from other paffages of his it appears, that he is to be understood of the fufficiency of the price of Chrift's blood to procure these things for all men, which is not denied. In one place, taking notice of the legal facrifices, he has thefe expreffions: Among all these there is one lamb which is able to take away the fins of the whole world; for fuch was this facrifice, ut una fola fufficeret pro totius mundi falute, That that alone was fufficient for the falvation of the whole world." And in another place he thus expreffes himself ", "Until the blood of Jefus was given, which was fo precious, ut folus pro omnium redemptione fufficeret, That it alone was fufficient for the redemption · of all; it was neceffary, that they who were brought up in the law fhould every one for u Comment. in Joan. p. 146. W ▾ In Num. Homil. 24. fol. 138. C. w In Rom. 1. 2. fol. 148. B. * himself, in imitation of the future redemp- 3. It may be further obferved, that Origen, by the world, fometimes understands the church, for which, he frequently fays, Chrift fuffered and died. The Apostle Paul fays, that God was in Chrift 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 obferves; and in another place having cited the fame paffage, adds, "The fin of which world Chrift has took away, περι γαρ το κοσμο της εκκληosas, for of the world of the church is this word written;" and immediately fubjoins John i. 29. as to be understood in the fame fenfe. And elsewhere, in the fame work, he not only mentions it as the fenfe of a certain expofitor, that by the world is meant the church, which is the ornament and beauty of the world, and enquires whether it may be called fo, and alfo light, but affirms it to be fo, λέγεθω τοινυν η εκκλησια κοσμα, therefore, fays he, let the church be called the world, because it is enlightened by the Saviour ;" and cites feveral paffages of fcripture, b as Matt. v. 14. John i. 29. 1 John ii. 2. 1 Tim. iv. 10. to be interpreted in the fame way. And it is eafy to obferve, that Origen often speaks of Chrift's fuffering and dying for the church: In one place fpeaking of Chrift and the church as bridegroom and bride, he fays, "first the bride "firft the bride prays, and immediately, in the midft of her prayers fhe is heard, fhe fees the bridegroom prefent, fhe fees the virgins joined in company with him. Moreover, the bridegroom anfwers her, and after his words, Dum ille pro ejus patitur falute, while he suffers for her falvation, the companions anfwer, until the bridegroom is in bed, and rifes from fuffering, they will make fome ornaments for the bride." And in the fame work on these words, Arife my fair one, he thus comments, "Why does he fay, arife? Why haften? I have fustained for thee the rage of tempefts; I have received the floods which were due to thee; my foul is made forrowful unto death for thee." In another place he fays, "The church of Chrift is ftrengthened by the grace of him who was crucified for her." And elsewhere we call the fat, i. e. of the facrifices, the life of Chrift, which is the church of his friends, pro qui e In Cantic. Homil. 1. apud Hieron. Tom. 3. fol. 57. G. Ib. Homil. 2. fol. 61 B. In Gen. Homil. 3. fol. 8. E. bus bus animam fuam pofuit, for whom he laid down his life." Again, he has delivered him for all, not only for the faints, not only for the great ones, but the Father delivered his own Son for them who are altoge ther the leaft in the church.". 4. Origen fometimes calls the world for whom Chrift died the believing world, and the people of believers, and defcribes thofe for whom he fuffered by fuch diftinguishing characters; his words in one place are thefe, "If any one is afhamed of the cross of Chrift he is afhamed of that economy by which thefe (powers) are triumph'd over; for he that knows and believes these things ought to glory in the cross of our Lord Jefus Chrift, by which Chrift ςαυρωμενο τω κόσμω TW 75EUOTI, crucified for the world that believes, the principalities are made a fhow of and triumph'd over." And in another place", "because he (Chrift) took upon him the Gins, το λας των πιςευονίων εις αυτόν, of the people of those that believe in him he often fays, what he does in Pfal. xxii. 1. and Ixix. 5." And elsewhere, fpeaking of Chrift, he says, "This is the live goat fent into the wilderness; and this is the goat which is offered to the Lord a facrifice to f In Rom. 1. 7. fol. 193. A. In Matt. p. 283. h In Joan. p. 73. i In Lev. Homil. 10. fol. 82. D. expiate expiate fin, and he hath made a true propi tiation in himself, credentibus populis, for the believing people." Again, "The Son of God is come, and hath given himself a ranfom; that is, he hath delivered himself for enemies, and for them that thirst, he hath shed his blood; et haec eft credentibus facta redemptio, and this becomes redemption to them that believe." He interprets that text in Matt. xx. 28. And to give his life a ranfon for many, thus, αντι πολλών των πιςευσανίων εις αυτον, for the many that belie ved on him." He adds indeed, " And by way of hypothefis, if all believe in him he gave his life a ranfom for all." To which may be added the following paffage, "The true purification was not before, but in the paffover, when Jefus died, g Twv ajuizoMevov, for them that are purified, as the lamb of God, and took away the fin of the world", Monfieur Daille" next cites a paffage as from Gregory of Neocaefarea, a hearer of Origen, but the Work from whence it is taken is judged by learned Men to be none of his °; and this writer himself feems to question it, fince he adds, "Or whoever is the author Apolog. p. 768. • Vid. Rivet. Crit. Sacr. 1. 2. c. 16. p. 220. Fabricii Bibl. Gr. 1. 5. c. 1. § 28. p. 252. of |