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bus animam fuam pofuit, for whom he laid down his life." Again, he has delivered him for all, not only for the saints, not only for the great ones, but the Father delivered his own Son for them who are altogether the least in the church.”.
4. Origen sometimes calls the world for whom Christ died the believing world, and the people of believers, and describes those for whom he suffered by such distinguishing characters; his words in one place are there, *If any one is ashamed of the cross of Christ he is afhamed of that economy by which these (powers) are triumph'd over; for he that knows and believes these things ought to glory in the cross of our Lord Jesus Christ, by which Christ saupspeeve TW xoo deca TW 775EUOVTb, crucified for the world that bea lieves, the principalities are made a show of and triumph'd over.' And in another place ", " because he (Christ) cook upon him the ins, τα λας των πιςευονίων ως αυτον, of the people of those that believe in him he often says, what he does in Psal. xxii. 1. and lxix. 5." And elsewhere ', speaking of Christ, he says,
6. This is the live goat fent into the wilderness; and this is the goat which is offered to the Lord a sacrifice to
f In Rom. 1.
fol. $ In Mart. p. 2833 h In Joan. P. 73 i In Lev. Homil. 10. fol. 82. D.
expiate expiate fin, and he hath made a true propio tiation in himself, credentibus populis, for the believing people.” Againk
" The Son of God is come, and hath given himself a ransom ; that is, he hath delivered himself for enemies, and for them that thirst, he hath shed bis 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 ransom for many, thus, arti moddwr TCV πις ευσανων ας αυτον, for the many that believed on him.” He adds indeed,
" And by way of hypothesis, if all believe in him he gave his life a ransom for all.” To which may be added the following passage, " The true purification was not before, but in the pafsover, when Jesus died, TES TW aguisoMevwv, for them that are purified, as the lamb of God, and took away the sin of the world". Monsieur Daille" next cites a passage as from Gregory of Neocaesarea, a hearer of Origen, but the Work from whence it is taken is judged by learned Men to be none of his o; and this writer himself seems to question it, Gince he adds, “ Or whoever is the author
k In Rom. 1. 3.
fol. 155. F. 1 Comment. in Matt. p. 422. m In Joan. p. 372.
Apolog. p. 768. • Vid. Rivet. Crit. Sacr. 1. 2. c. 16. p. 220. Fabricii Bibl. Gr. 1. 5. c. 1. $ 28. p. 252.
of the anathema's which are carried about under his name." And besides, this testimony only shews, that Christ is the Saviour of the world, and the light of the world, which no body denies, for they are the express words of the scripture ; but the question is, in what sense these phrases are to be undere, stood.
CIPRIAN. A. D. 250.
Cyprian, in many places of his writings,
very expresly limits Christ's sufferings and death to certain persons described by him; as when he says, “ Though we are many shepherds yet we feed but one flock, and ought to gather together and cherish, oves universas quas Christus fanguine suo ec paffione quaesivit, all the feep which Christ bath fought up by his blood and sufferings 3 nor îhould we suffer our supplicant and grieving brethren to be cruelly despised and trodden down by the proud presumption of some persons.” And in another place he asks ", " What can be a greater fin? or, What a fouler spot, than to stand against Christ, than to scaccer his church, quam ille
a Ep. 67. p. 164.
Ep. 72. p. 180.
fanguine fuo preparavit et condidit, wbich be bas prepared and obtained by his own blood ?” And elsewhere he says, Christ is the bread of life, et panis hic omnium non eft, fed nofter eft, and tbis bread does not belong to all, but is ours; and as we fay, our Fatber, because he is the Father of them that understand and believe, so we call Christ our bread, qui corpus contigimus, who have touched his body ;” in which words alt but believers are excluded from having any share in Christ, the bread of life. And having in another place ' mentioned Ezek. ix. 4. where a mark is ordered to be set upon the forebeads of the men that high and cry for the abominations of Jerusalem, he makes this observation; “ This fign belongs to the pasion and blood of Christ, et quisquis in hoc figno invenitur, and whosoever is found with this fign shall be preserved safe and whole; which is approved by the testimony of God, saying, And the blood shall be for a hgn upon the bouses where you are, &c. What preceded in iype before the lamb was slain is fulfilled in Chrift, the truth following after ; as there Egypt being smitten, the Jewish people could not escape but by the blood and token of the lamb, so when the world shall begin to be wasted and smitten, quisquis in sanguine er
• De Oratione Dominica, p. 268.
figno Chrifti inventus fuerit, solus evader, Whosoever pall be found in the blood, and with the mark of Christ, Mall only escape.” From whence it is evident, that' Cyprian did not think that every individual of mankind is interested in the blood and death of Christ. And a liccle after, in the same epistle , speaking of immortality, he has these words, “ This grace Christ imparts, this gift of his mercy he gives, by subduing death through the victory of the cross ; redimendo credentem precio sanguinis sui, by redeeming the believer with the price of his blood; by reconciling man to God the Father, and by quickning the dead with the heavenly regenerarico.' And in one of his tracts', animating the saints against the fears of death, he says, “Let him be afraid to die, Qui non Christi cruce et passione censetur, Who is not reckoned to have any part in the cross and sufferings of Christ; let him be afraid to die who will pass from this death to a second death.” And a little after
And a little after , “We who live in hope, and believe in God, and trust, Christum paffum esse pro nobis, that Christ has suffered for us, and rose again, abiding in him, and rising again by him, and in him, why should we be unwilling to depart hence out of this world ? or, Why