m nishing of the fin of thofe who have done wickedly against him, and alfo the removal and purgation of the fins, and the expiation of the unrighteoufnefes, των εις αυτόν πε TISEUXolov, of thofe that should believe in him." And in another place " he fays; "Wherefore his (Chrift's) mighty one left him, willing that he should go down to death, even the death of the crofs, and be fhewn to be the ranfom of the whole world, και καθαρσιον γενεθαι της των εις αυτόν πιςευσαν Iov Cans, and become the expiation of the life of them that believe in him." Befides, it is abundantly evident, that he restrains the incarnation, fufferings and death of Christ, and the falutary effects thereof to the church, to them that believe in Chrift, fear and obey him. Having mention'd" those words in Ifa. ix. 6. to us a child is born, &c. he puts this question; "To what us, n TOIS aulov TEWISEUKOO, unless to them that believe in him?--but to them that do not believe in him, he is the author of fire and burning." And in another place he fays, That "the cause of Chrift's coming is the redemption, των δι αυτές σωθησομένων, of thofe that were to be faved by him." And elfewhere he obferves, That Ifaiah preach'd Ib. 1. 10. p. 495. Ib. 1. 7. p. 339, 340. & 1. 9. P. 440. Ib. 1. 3. p. 101. τοις the the gospel to the foul that was formerly barren and forfaken of God, or rather, TVEŽ ́EDvæv exxAnoiav, to the church from a mong the Gentiles; for feeing, a Tavla Se αυτήν ο χειρος υπέμεινεν, Chrift endured all things for that, he rightly adds, after what he had foretold concerning him, Rejoice O barren, &c." Again, he having cited Gen. xlix. II. makes this note upon it: "See how, as by things hidden, he fignifies his myftical fufferings, in which, as in a laver, he has washed his garments and his cloaths; by which, it is manifeft, he hath washed: away the ancient flth, των εις αυτόν επι seunolov, of those that would believe in him? On the text in Mal. iv. 2. he makes this obfervation; "Whom the Father has be-gotten, he promises shall arife, & TOIS TROI, aλλa μovoss, not to them all, but to them only that fear his name.” In another place he fays; "The everlafting High Priest, and who is called the Father's Chrift, takes the care of the whole, and is confecrated to the Father, υπερ των υπηκόων απαντων, for all them that obey; and he alone fhews himself mild and propitious unto all." It is also very manifeft, that Eufebius did not think that the effects of Chrift's death reach unto, or were کی were defigned to reach unto many, or the fame all, as the effects of Adam's fin do; fince he obferves, That Chrift "became obedient unto death; that as death, by one man's finning, has ruled over the whole kind; fo likewife, eternal life might reign by his grace, των εις αυτον πιςευονίων, over thofe that believe in him; and by him commended, as known to God and to his Father." Once more, in another work" of his, he takes notice of a law that ConftanCC tine made, "That no Chriftian fhould ferve the Jews for fays he, it is not lawful, τις υπό το σωληeoς λελυτρωμένος, that thofe ~who are redeemed by the Saviour, fhould be under a yoke of bondage to the murderers of the prophets, and of the Lord :" Whence appears, that he thought the Jews were not redeemed by Chrift, only fuch as are Christians. it W As for the article in the Creed, drawn up by the Nicene Fathers, A. D. 325. which is next produced by M. Daille w, and is thus expreffed; "We believe in one Lord Jefus Chrift, the Son of God who came down and became incarnate, and was made man, διημας τις ανθρωπος και δια την ημετέραν owlnav, for us men, and for our falvation. - Ib. de Ecclef. Theolog. 1. 1. c. 13. p. 75. u Ib. de Vita Conftantin. 1. 4. c. 27. p. 538, 539. W Apolog. p. 775. It It is no other than what every body believes, and agrees to; and is fo far from militating against the particular fcheme, that it is rather a teftimony for it; fince the phrafes us men, and our falvation, defign thofe that believe in Chrift the Son God, to whom they relate. What is next cited from Juvencus, a Spanish presbyter, who flourished under Conftantine, about A. D. 330. does not at all serve the general scheme, but the contrary; it being only a paraphrafe of John iii. 16. after this manner; "For God loved the world with fuch a love, that his only offspring came down on earth, credentes domino vitae junctura perenni, to join them that believe in the Lord to everlasting life." Anthony the Patriarch of the Eremites, who died A. D. 358. is next mentioned; who, in one of his epiftles, fays, that God appointed his only begotten Son for the Jalvation of the whole world, and did not fpare him for our fakes, but delivered him up for the falvation of us all; which are almost the very exprefs words of the fcripture in 1 John ii. 2. Rom. viii, 32. to which, no doubt, he refers, and are capable of being understood in the fame fenfe with them; and that Anthony did not defign every individual of mankind, but only fome, appears by what he immediately adds ;" and hath *; * Ib. p. 776. y Ibid. K Epift. 4. P. 73. gathered gathered us by the word of his power, ex omnibus regionibus, out of all countries, from one end of the world to the other ;" and could he be thought to mean all the individuals of human nature, for whom God appointed and delivered up his Son for the falvation of; yet the general benefit and falvation which all were to have by him, seems, according to him, to be no other than the refurrection from the dead: for a little after he observes, That "Chrift is the refurrection of all, destroying him that had the power of death." NUM B. XIII. JULIUS FIRMICUS. A. D. 350. Ulius Firmicus Maternus, was a native of Sicily. He was brought up in the Pagan religion, and wrote fome books of astrology, A. D. 336 or 337. being still an Heathen. After the year 340, he was converted to Chriftianity in his old age, and is thought to have wrote his book of the error of prophane religions, about A D. 350. which is infcribed to the emperors Conftantius and Conftans; and in it are these a Fabricii Biblioth. Latin. p. 147, 149. words, |